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Gen
25:19 And these
are the birthings of ta-Isaac,
son of Abraham: Abraham
birthed Isaac: 20 And
Isaac
was as son of forty
years in his taking ta-Rebekah,
daughter
of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite,
to
him for a wife. 21
And Isaac intreated (interceded, prayed) to hwhy for the behalf of his
wife, for she
was barren: and hwhy intreated to him, and
Rebekah his wife, she conceived. 22 And the sons struggled
together in her womb; and she said, If is so, to why am I of this? And
she
went to inquire ta-hwhy.
23 And hwhy said to
her, Two nations
are in your womb, and two of peoples shall break out from your belly;
and a community shall be mightier from a community; and
the elder shall serve the younger.

24 And her days to birth, they were fulfilled, and behold, twins
were in her womb.
25 And the first came out, all of him of red, like a robe of hair;
and
they called his name Esau. 26 And after thus, his brother came
out,
and his hand was holding on the heel of Esau; and his name was called
Jacob:
and Isaac was a son of sixty years in birthing them.

27 And
the young ones grew: and Esau became a man of knowledge of hunting of a
man of the field, and Jacob
was an upright man of a dweller of tents. 28 And Isaac loved ta-Esau, for game was in his
mouth: and Rebekah loved ta-Jacob.

29 And Jacob was seething soup: and Esau came from the field, and
he
was faint:
30 And
Esau said to Jacob, Feed me now from the red stuff, this red stuff;
for I am faint: upon thus, his name was called Edom. 31 And Jacob said,
Sell as today ta-your firstborn right to me.
32 And
Esau
said, Behold, I am going to die: and to what is this
firstborn right to me? 33 And Jacob said, The swearing to me as today;
And
was sworn to him: and sold ta-his firstborn right to
Jacob.
34 And Jacob gave to Esau bread and a soup of lentiles; and ate and
drank, and arose, and went: and Esau despised ta-the firstborn right.

(NOTE: Not all verses will have
comments)

Verses nineteen through
twenty-one

19 And these
are the birthings of ta-Isaac,
son of Abraham: Abraham
birthed Isaac: 20 And
Isaac
was as son of forty
years in his taking ta-Rebekah,
daughter
of Bethuel, the Aramite, from Padan Aram, sister to Laban, the Aramite,
to
him for a wife. 21
And Isaac intreated (interceded, prayed) to hwhy for the behalf of his
wife, for she
was barren: and hwhy intreated to him, and
Rebekah his wife, she conceived. Isaac
prays to hwhy
regarding his wife. Why Abraham did not do the same for his wife,
Sarah, I don't know.

Looking at the word INTREATED

The Hebrew word for intereated
is "ah-thahr"- Ayin, Tav, Resh (rte).
It is from Strong's Concordance number 6279, and its definition

hwhy listened
to Isaac's "athar" (rte),
and responds with His "athar" (rte) to
Isaac. This is an act of reaping what one sowed, in this case, the
Hebrew word "athar". Also, with the alternate definition, hwhy
uses that word and make Rebekah's womb "abundant"- "athar" (rte) by
opening her womb to conceive and become pregnant.

Verses twenty two and twenty
three

22 And the sons
struggled
together in her womb; and she said, If is so, to why am I of this? And
she
went to inquire ta-hwhy.
23 And hwhy said to
her, Two nations
are in your womb, and two of peoples shall break out from your belly;
and a community shall be mightier from a community; and
the elder shall serve the younger. This is the first time in Biblical history that a woman
inquired to hwhy
directly, and it was Rebekah. And hwhy
directly responded to her, and it was not a Messenger, but hwhy
Himself. This
is the first time, in over 2,050 years since Adam's existence, before
the
first woman inquired
of hwhy.

Looking at the word BREAK OUT

The Hebrew word for break out is
"pah-rahd"-
Peh, Resh, Dalet (drp). It is from Strong's Concordance
number 6504, and its definition

This is where we
get our modern English word "part", but another modern English word we
get from it is "parade". Doesn't a parade come down in the
middle of the street between the two sides of the road, "breaking
through" the street?

Verses twenty four through
twenty six

24 And her days to birth, they were fulfilled, and behold, twins
were in her womb.
25 And the first came out, all of him of red, like a robe of hair;
and
they called his name Esau. 26 And after thus, his brother came
out,
and his hand was holding on the heel of Esau; and his name was called
Jacob:
and Isaac was a son of sixty years in birthing them.After
twenty years of Isaac and Rebekah's marriage, children are born
to them.
Why did hwhy
allow so long for them to have children is beyond me, except that hwhy
wanted Isaac to have a little experience that his father, Abraham, went
through in life without a natural heir from his wife, Sarah.

Looking at the following words:

RED

The Hebrew word for red
is "Ah-dohm"- Aleph, Dalet, Mem Sophit
(Mwda).
It is from Strong's Concordance number 122, and its definition

From
H119; rosy: - red, ruddy.

from 119 "ah-dahm" (Mda), and its definition

To
show blood (in the face), that is, flush or turn rosy: - be (dyed,
made) red (ruddy).

ESAU

The Hebrew word for Esau is
"Eysahv"- Ayin, Shin, Vav (wse).
It is from Strong's Concordance number 6215, and its definition

Apparently
a form of the passive participle of H6213 in the original sense of
handling; rough (that is, sensibly felt); Esav, a son of Isaac,
including his posterity: - Esau.

A
primitive root; properly to swell out or up; used only as denominative
from H6119, to seize by the heel; figuratively to circumvent (as if
tripping up the heels); also to restrain (as if holding by the heel): -
take by the heel, stay, supplant, X utterly.

According to Bill Cloud of Shoreshim
Ministries, the letter Yod is a Paleo-Hebrew picutre of a hand,
and in Jacob's name, it is applied to the word "heel". In the literal
sense, Jacob's name means "Hand
on the Heel". Bill Cloud
says that Esau was trying to crush Jacob's head. I add note, that the
newborn baby's head normally is not fused together, but it is open,
leaving it the weakest part of a baby's body. The top of the skull is
not completely closed, and is made that way, because as the baby
naturally grows, the the top of skull will be able to adapt the growth
process, and will close in time. Based on Bill Cloud's
notion, somehow, Esau, before he came out the womb had known through
physical contact with Jacob that Jacob's skull was vulnerable, and used
his strongest part of his
body- "the heel"- to attack Jacob's weakest part of his body- "the
head".
Also Bill Cloud sourced the account where the serpent was told by hwhy
that the seed of the woman would crush the head of the serpent, which
is noted
in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:14 And hwhy Elohim said to the
serpent, Because you
have done this, cursed are you from all of the animals, and from every
beast
of the field; you shall go upon your belly, and you shall eat dust all
of
the days of your life: 15 And I will set enmity between you
and between
the woman, and
between your seed and between her seed; he shall bruise
you by the
head, and you shall
bruise him by the heel.
But the serpent, also known as HaSatan, was using baby Esau to try to
reverse the word in the book of Genesis, by using Esau, the symbolic
servant of the serpent, to Jacob, the symbolic servant of hwhy.
Thankfully, hwhy
used Jacob to stop the potential damage, if not, his life, by
using his "hand" to prevent the fatal blows from Esau's "heel" to
his head. If Esau would have succeeded, the seed of the promise through
Jacob would have been
destroyed, and the future of the seed of Yeshua would not have come to
pass.

Question: "Why didn't Rebekah call Esau's name based on the color of
his hair"? The difference between the two words are the "Vav" (wse)
and the "Resh" (rse)? I
don't have an answer to that at this time.

You can listen to Bill Cloud's Torah portion of Toldot at his webpageDISCLAIMER

This is a pedigree chart of Terah to Jacob and Esau. Notice that both
Jacob and Esau are both descendants of all three sons of Terah

Talk about a tight nit family.

This is a chart revealing the ages of Isaac's ancestors when Isaac was
sixty years old

YEAR OF MAN WHEN ISAAC WAS 60 YEARS
OLD

NAME OF ISAAC'S ANCESTOR

AGE OF ABRAM'S ANCESTORS WHEN ISAAC
WAS 60 YEARS OLD

AGE OF DEATH OF ABRAHAM'S ANCESTORS

2106 YEARS OF MANKIND

Shem

542 years old

600 years old

2106 YEARS OF MANKIND

Arphaxad

Arphaxad died when Abraham was 154
years old, Ishmael at 68 years old and Isaac at 54 years old

438 years old

2106 YEARS OF MANKIND

Salah

417 years old

433 years old

2106 YEARS OF MANKIND

Eber

387 years old

464 years old

2106 YEARS OF MANKIND

Abraham

160 years old

175 years old

If the
calculation is correct, this would take the time line to about
1894 BC.By the time
Isaac was sixty
years old, Abraham was 160 years old, and Ishmael was seventy four
years old. According to Wikipedia, based on the time line, if
this is correct, the
Pharaoh who ruled at this time was Kheperkare Senusret II
(also known as Sesostris II) of the Twelfth Dynasty, in the Middle
Kingdom period, who ruled from 1897-1878
BC, who was noted in last week's Torah portion of Khai-Yey Sarah, in
the book of Genesis.

Verse twenty seven

27 And
the young ones grew: and Esau became a man of knowledge of hunting of a
man of the field, and Jacob
was an upright man of a dweller of tents.
Esau became a hunter, and this is symbolic of "the World", but Isaac
was stayed in the tents, symbolic of "the Kingdom". The Paleo-Hebrew
letter that represents a house is the letter "Bet", the first letter of
the
first word in the entire Torah and Tanakh.

Looking at the word UPRIGHT

The Hebrew for upright
is "tahm"- Tav, Mem Sophit
(Mt).
It is from Strong's Concordance number 8535, and its definition

A
primitive root; to complete, in a good or a bad sense, literally or
figuratively, transitively or intransitively: - accomplish, cease, be
clean [pass-] ed, consume, have done, (come to an, make an) end, fail,
come to the full, be all gone, X be all here, be (make) perfect, be
spent, sum, be (shew self) upright, be wasted, whole.
This Hebrew word shows us that

Verse twenty eight

28 And Isaac loved ta-Esau, for game was in his
mouth: and Rebekah loved ta-Jacob.
This verse was the foundation of famous saying from the Smothers
Brothers, "Mom
loved you best".

Verses twenty nine and thirty

29 And Jacob was seething soup: and Esau came from the field, and
he
was faint:
30 And
Esau said to Jacob, Feed me now from the red stuff, this red stuff;
for I am faint: upon thus, his name was called Edom.
Esau comes home fainted because he was out "too long in the sun",
a.k.a. hunting game all day long. He looks at the
red lentil soup, and wants to eat them. Then it says in verse thirty
that Esau's name becomes Edom.
Why did they call his name Edom just by looking at red lentil soup? I
like looking at blue stuff. Should my name be called "blue"? There is a
song from the fifties called "I'm Mr. Blue". Maybe that should be my
signature song too. Maybe Esau identified with the red lentil soup,
because he is
red haired all over. It says that back in verse twenty five that he came
out with a robe of "red hair" all over him.

25 And [Esau] came out red, all
of him, like a robe of hair;
From this point, he was called "Edom", because of the "red" pourage and
his "red" hair.

Looking at the word EDOM

The Hebrew word for Edom is
"Eh-dohm"- Aleph, Dalet, Vav, Mem Sophit (Mwda).
It is from Strong's Concordance number 123, and its definition

To
show blood (in the face), that is, flush or turn rosy: - be (dyed,
made) red (ruddy).

From
this point, he was called "Edom", because of the "red" pourage and
his "red" hair. I will explain this shortly.

Verse thirty-one

31 And Jacob said,
Sell as today ta-your firstborn right to me.
Doesn't this sound weird to you? Why did all of the sudden, when
Jacob's
twin brother, Esau, who wants to eat his lentil soup, responds to Esau
to sell
his firstborn right to him?
I was given a response the reason he
asked, because Jacob knew that Esau was not worthy to obtain the
firstborn right, and Jacob knew that he, himself, is worthy and could
do
a
better job. Thus, Jacob could use the birthright rightfully. If this is
so, that is why he
asked this request. But I will also reveal what Jacob did as a
result
shortly.

Verse thirty two

32 And
Esau
said, Behold, I am going to die: and to what is this
firstborn right to me?

Esau didn't care about his firstborn right, nor saw the long term
value, because he was so occupied
that he will not realize the purpose of the firstborn right until later
in time, which we will see later in the Torah portion.

Verse thirty three33 And Jacob said, The
swearing to me as today;
And
was sworn to him: and sold ta-his firstborn right to
Jacob.

Looking at the word SWEAR

The Hebrew word for swear is
"shah-vah"- Shin, Bet, Ayin (ebs). It is from Strong's Concordance
number 7650, and its definition

A primitive
root; properly to be complete, but used only as a denominative from
H7651; to seven oneself, that is, swear (as if by repeating a
declaration seven times): - adjure, charge (by an oath, with an oath),
feed to the full [by mistake for H7646], take an oath, X straitly,
(cause to, make to) swear.

This is the third generation involving a form of swearing using Hebrew
word Sheva (ebs),
like Abraham did with Abimelech, which is noted in the Torah portion of
Vay-Yeyra, in
the book of Genesis

Genesis 21:22And was in that time, and
Abimelech, and Phichol, captain of
his
army,
spoke to Abraham, to say, Elohim is with you in of all that you
do:
23 And now, swear to me in Elohim here that you will not do falsehood
to me, and to my progeny, and to my offspring: according
to the kindness which I have done with you, you shall do with me, and
with the land which you have sojourned in her. 24 And Abraham
said, I
will swear. 25 And Abraham rebuked ta-Abimelech upon the sake of a
well
of
water which the servants of Abimelech robbed. 26 And
Abimelech said, I do not know who has done ta-this thing:
and also you, you did not
tell to me, and also I, I have not heard except today. 27 And
Abraham
took flocks and herds, and gave them to Abimelech; and both of them,
they cut a covenant. 28 And Abraham set ta-seven ewe
lambs of the flock by their apartness. 29 And Abimelech said to
Abraham, What are they,
these seven
ewe lambs, which you have set by their apartness? 30 And said,
For ta-the seven ewe
lambs, you shall
take from my hand in order that she shall be for me for a
witness that I have dug ta-this well.
31 Upon thus, was
called to that place Beer Sheba; for there the two of them, they swore.
32 And they cut a covenant in Beer Sheba: and Abimelech rose, and
Phichol, captain of his army, and they returned to the land
of the Philistines. 33 And Abraham planted a tamarisk tree in Beer
Sheba,
and called there on the name of hwhy, El of Ages. 34 And
Abraham sojourned in the land of the Philistines many days.
In this week's Torah portion case, Jacob is the one making Esau "swear"
to sell his
birthright and Esau swore (ebs).
This fulfills the triune aspect of the word "oath"/"seven", which
includes Isaac, which we will see in the next chapter. This act of
swearing
became one of our founding fathers' foundational acts in all three
generations. One could call this "the trinity aspect" of the "triune"
founding fathers.

Verse thirty four

34 And Jacob gave to Esau
bread and a soup of lentiles; and ate and
drank, and arose, and went:...
Esau sold it to Jacob. When Esau at the bread
and red lentil soup and drank, he took "the Food Covenant". This meant
that Esau sealed the deal with Jacob regarding Jacob receiving his
firstborn right, and it cannot be broken. That is now Jacob's
firstborn right, which means that he will get the responsibilities and
the accountabilities of
the firstborn right. It was the same kind of covenant that Adam and
Khavah (Eve) ate
of
the Fruit of the Tree of the Knowledge of Good and Evil that sealed
their
deal to their spiritual deaths, which is noted in the Torah portion of
B'reyshith, in the book of Genesis

Genesis 2:16
And hwhy Elohim
commanded unto the
Adam, to say, From every tree of the garden, eating, you shall
eat, 17 and from the Tree of the Knowledge of Good and Evil you shall
not eat of him, for in the
day of
your eating of him,
dying, you shall
die.... 3:6 And the woman saw that
the tree was good for
food,
and that he was pleasant to the eyes, and the tree was desireable to
make
one wise: and she took of his fruit, and she ate, and she gave
also to her husband with her; and ate. 7 And opened
her, the
eyes of
both of them, and they knew that
they were naked; and they sewed leaves of the fig tree, and they made
for themselves aprons....
17
And said to the Adam, Because you listened to
the voice of your wife, and you ate from the tree, which I commanded
you, to say, You shall not eat from him: cursed is the ground on your
account; you shall eat her in sorrow all of the days of your life;
18 and thorns and thistles, she shall bring forth to you;
and you shall eat ta-the herbs of
the field; 19 on
the sweat of your face you shall eat bread, until you
return to the ground; for from her you were taken: for dust
you
are, and to dust you shall return.

The
Food Covenant was also applied to Eliezer, Laban and Bethuel that they
took, which is noted in the Torah
portion of Khai-yey Sarah, in the book of Genesis. You can look at
those accounts on your own accord.

Jacob could have known about the protocol of the Food Covenant via his
father, Isaac, in what he learned from his father's, Abraham's,
servant, Eliezer, in bringing Rebekah to him for a wife, which is based
in the Torah portion of Khai-yey Sarah, in the book of Genesis

Genesis 24:62 And Isaac
came, coming to Beer Lahai Roi; and he
was
dwelling
in
the land of the Negev. 63 And Isaac went out to meditate in
the
field toward the facing of evening: and lifted his eyes, and looked,
and
behold, the
camels were coming. 64 And Rebekah, she lifted ta-her eyes,
and she saw ta-Isaac, and
she got off from
upon the
camel. 65 And she said to the servant, Who is this man that is
walking in the field to meet us? And the servant said, He is my
master: And she took the veil, and she was covered. 66 And the
servant made account to Isaac taall of the
things
that were done.
Since Jacob's family ate red lentil
soup, this tells us that it must have been a staple of food at that
time in Canaan.

Verse thirty four

34 ...and Esau despised ta-the firstborn right
When Esau despised his firstborn right, his firstborn right went to
Jacob. So when he despised it, he began to despise the firstborn right
that
is now in Jacob. Therefore, Esau began to despise Jacob, and later,
Esau will despise Jacob for bearing it. Later, we will see the
importance of this firstborn right.

Also, what Esau did was a type and shadow of this statement from
Yeshua, which is noted in the Gospel of Matthew

Matthew 16:26 For what is
a man profited, if he shall gain the whole world, and lose his own
soul? or what shall a man give in exchange for his soul?
Esau gave his firstborn right for the soul for the world, represented
by "the red lentil soup".
It will cost him as we will see later in this week's Torah portion.

Monte Judah of Lion and Lamb
Ministries states that Esau gave up the eternal for something
temporary.

Ending this chapter with the
question, "Who decided to call Esau, "Edom""? Rebekah didn't call Esau,
Edom,
because she already called him "Esau". Isaac didn't call him "Edom",
because he
was not the one around at the time of the account, and I doubt that
Esau told the matter to Isaac, as we will see later in the Torah
portion. So, coooould it
beeeeeeeeeeeeeee............ "Jaaacooooob""? It is my humble, but
very strong opinion, that it was
"Jacob" that gave him this name. When Jacob
received the firstborn right from Esau, and because Jacob paid the
price for the firstborn right with the "red" soup, it gave him "the
firstborn right" to call Esau, "EDOM".

SECRET SOLVED! CASE CLOSED!

CHAPTER
26

Genesis
26:1-35

Gen 26:1 And
was a
famine in the land, apart of the first famine which was in the
days of
Abraham. And Isaac went to Abimelech,
King of the Philistines, to Gerar. 2 And hwhy appeared to him, and
said, You shall not go down to Egypt; Dwell in the land that I
shall
say to you: 3
Sojourn in this land, and I will be with you, and I will bless you;
for to you and to your seed will I give ta-all of these lands, and I
will establish ta-the Sworn Oath
which I swore to
Abraham, your father; 4 And I will multiply ta-your seed as the
stars of the heavens, and I will give taall of these lands to your
seed;
and in your
seed shall all of the nations of the earth be blessed; 5 Because that
Abraham listened in My Voice, and kept My Charge, My Commandments, My
Statutes, and My Torahs. 6 And Isaac dwelled in Gerar:

7 And
the
men of the place inquired him of his wife; and said, She is my sister:
for fearing to say, My wife; Lest shall kill me the men of the place
upon Rebekah; for she
was good of form.

8
And was, that the days there were long to him, and Abimelech, King of
the Philistines, peeped in unto the window, and looked, and behold,
Isaac was sporting taRebekah, his
wife. 9 And
Abimelech called to Isaac, and said, Behold, she is surely your wife:
and how have you said, She is my sister? And Isaac said to him,
Because
I said, Lest I die upon her. 10 And Abimelech said, What is
this you have done to us? As a little, one of the people might had
laid
with ta-your wife,
and you would
have brought guilt upon us. 11 And Abimelech commanded ta-all the
people, to say, The one touching on this man and on his wife, dying,
shall die.

12 And Isaac sowed in her land, and acquired a
hundred fold in her year: and hwhy blessed
him. 13 And the
man was great and walked the walk and grew until when became much
great:
14 for was to him possession of flocks, and possession of herds,
and many servants: And the Philistines, they were jealous of him.
15 And
all the bore-wells which they, the servants of his father, dug in the
days of
Abraham his father, the Philistines had stopped them, and filled them
with dirt. 16 And Abimelech said to Isaac, Go from with us;
for you
are much mightier than us. 17 And Isaac went from there, and camped in
the Valley of Gerar,
and dwelled there.

18 And Isaac returned, and dug
again ta-the bore-wells of
the water, which
they were dug in the days of Abraham his father; and the Philistines
had stopped them after the death of Abraham: and called to them names
like the names which his father called to them.

19 And the servants of Isaac, they dug in the valley, and
they found there a bore-well of living
water. 20 And the shepherds of Gerar, they strove with
the shepherds of Isaac, to say, The water is for us: and he called the
name of
the bore-well, Esek; for they contended (quarreled, strove) with him.

21 And they
dug
another bore-well, and strove over her also: and called her
name, Sitnah.

22 And removed from there, and dug another
bore-well;
and they did not strove over her: and called her name,
Rehoboth;
and said, For now hwhy has broaden for us, and
we will fructify in the land.

23 And ascended from there to
Beer Sheba. 24 And hwhy appeared to him in his
night, and said, I am the Elohim of Abraham, your father: Do you not
fear, for I
am with you, and will bless you, and will multiply ta-your seed on the sake of
Abraham, My servant. 25 And built an altar there, and
called on
the Name of hwhy, and
pitched his tent there:
and the servants of Isaac, they opened a bore-well.

26 Then Abimelech went to him
from Gerar, and Ahuzzath, his companion, and Phichol, captain of his
army. 27 And Isaac said to them, Why do you come to
me, and you, you were hating me, and you have sent me away from with
you? 28 And they
said, Seeing, we have seen that hwhy is with you: and we said,
She shall be now an oath between us; between us and between you, and we
will cut her a covenant with you; 29 You will not do evil with us,
as
which we did not touch you, and as which we did only
good with you, and sent you away in peace: You are now blessed
of hwhy. 30 And
made a banquet for them, and they ate and they drank. 31 And they arose
early in the
morning, and they swore a man to his brother: and Isaac sent them away,
and they left from with himself in peace.

32 And was, in his
day, and the servants of Isaac, they came, and they told to him upon
the account of the well which they
had dug, and said to him, We found water! 33 And called
her,
Shebah: Upon thus, the name of the city was Beer Sheba unto this day.

34 And Esau was a son of forty years, and took to wife ta-Judith,
daughter of Beeri,
the Hittite, and ta-Bashemath, daughter of
Elon, the Hittite: 35 And they were a grief of spirit to Isaac and
to
Rebekah.

(NOTE: Not all verses will have
comments)

Notice
also that this account of this chapter was no doubt of an earlier
period, compared to the last chapter of this week's Torah portion.

Based
on the time frame, in approximation, Abimelech
must have been between sixty and seventy years old at the time when he
met
Isaac. Overall, this chapter of Isaac's and Rebekah's experience in the
land of Gerar with King Abimelech is almost a re-enactment of Abraham
and Sarah's account with Abimelech in the land of Gerar, which is noted
in
the Torah portion Vay-Yeyra, in the book of Genesis.

Verses one through three

1 And
was a
famine in the land, apart of the first famine which was in the
days of
Abraham. And Isaac went to Abimelech,
King of the Philistines, to Gerar. 2 And hwhy appeared to him, and
said, You shall not go down to Egypt; Dwell in the land that I
shall
say to you: 3
Sojourn in this land, and I will be with you, and I will bless you;
for to you and to your seed will I give ta-all of these lands, and I
will establish ta-the Sworn Oath
which I swore to
Abraham, your father;
This is a similar thing that Abraham experienced when a famine occurred
in his time, by going to Egypt, but hwhy
told Isaac not to go to Egypt. Why? Was it because the Pharaoh would
kill the women's "brother" after the lesson they learned in the matter
with Abraham and Sarah? It was possible.In
verse three, hwhy said
to Isaac "I will be with you". In the Hebrew text, it says
"e'yey"- Aleph, Heh, Yod, Heh (hyha),
the same word hwhy
said to Moses "I AM that I AM", in Hebrew, "E'yey Asher E'yey", which
is
noted in the Torah portion of Sh'moth, in the
book of Exodus

Exodus 3:14
And Elohim said to Moses, I AM THAT I AM
(hyha rsa
hyha):
and said, Thus you shall say to the Sons of Israel, I AM (hyha) has
sent me to you.
Yeshua revealed himself to the
Jews that He was the "I AM", which is noted in the Gospel of John

This is not the typical Hebrew word for oath that we would normally
see, which would be the Hebrew word "ohth"- Aleph, Tav, Resh (twa).
This tell us that the "ta-the
Sworn Oath" (In the Hebrew text "Aleph-Tav Hash-voo-ah ta-hewbsh)
is "Yeshua, the Sworn Oath".

Verse four

4 And I will multiply ta-your seed as the
stars of the heavens, and I will give taall of these lands to your
seed;
and in your
seed shall all of the nations of the earth be blessed;
The similar phrases that hwhy
said to Abraham, which is noted in the Torah portion of Lekh L'kha, in
the book of
Genesis

Genesis 14:4 And, behold, the
Word of hwhy came to him, to say,
This shall not be your heir; for but whoever goes out from your bowels,
he
shall be your heir. 5 And brought him to the outside, and said,
Scan now
to the heavens, and count
the stars, if you are able to count them: and said to him, So
shall be your seed.

Genesis 12:3 ...and in you, all
families
of the ground will be blessed.

Verse five

5 Because that
Abraham listened in My Voice, and kept My Charge, My Commandments, My
Statutes, and My Torahs.
I was thinking. When Isaac heard these words from hwhy,
was he thinking back when hwhy
commanded Abraham to sacrifice Isaac? If so, did he thought of
asking hwhy
why did He command my father to me?

Looking at the word BECAUSE

The Hebrew word for because is
"ey-kehv"- Ayin, Kuph, Bet (bqe). It is from Strong's Concordance
number 6118, and its definition

From
H6117 in the sense of H6119; a heel, that is, (figuratively) the last
of anything (used adverbially for ever); also result, that is,
compensation; and so (adverbially with preposition or relatively) on
account of: - X because, by, end, for, if, reward.

Notice that hwhy
first word in this verse starts with the Hebrew word "eykev". Was
this hwhy's
hint to Isaac that he will have a son based on this name?

Verse seven
7 And
the
men of the place inquired him of his wife; and said, She is my sister:
for fearing to say, My wife; Lest shall kill me the men of the place
upon Rebekah; for she
was good of form.
Rebekah was a beautiful looking woman, just like Sarah, her
mother-in-law. The kings of the culture of the day was still using this
practice.

Verse eight
8
And was, that the days there were long to him, and Abimelech, King of
the Philistines, peeped in unto the window, and looked, and behold,
Isaac was sporting taRebekah, his
wife.
This verse reveals that Abimelech was snooping into Isaac's and
Rebekah's
home, peeping at their window. Why was he there? To see Rebekah?
Abimelech was not the only person in the Bible that has
looked out at one's own home, which is noted in the book of the
prophet Samuel

2 Samuel
11:2 And it came to
pass in an eveningtide, that David arose from off his bed, and walked
upon the roof of the king's house: and from the
roof he saw a woman
washing herself; and the woman was very beautiful to look upon.
In this case, David was to be at war with his men and should not have
stayed home. Looking at Bathsheba from his home was the beginning of
his problems.

When
King Abimelech saw Isaac and Rebekah together, there was a
probability that Abimelech realized Isaac was most likely Abraham's
son, and
recalled his incident with Abraham over forty years before when
Abimelech took Sarah for himself, and remembered that hwhy
could have killed him, and it was noted in the Torah portion of
Vay-Yeyra, in the book of Genesis

Genesis 20:3And Elohim
came to Abimelech in the dream of the night, and said
to him, Behold, you are dead upon the woman whom you have taken; and
she is married to a husband. 4 And Abimelech had not come
near
to her: and said, Adonai, Will you slay also the righteous nation? 5
That not he said to me,
She
is my sister? And she, even she said of her, He is my brother? In the
integrity of my heart and
innocency of my palms have I done this. 6 And the Elohim
said to
him
in the dream, Also I, I know that in the integrity of your heart you
did this; and also I, I withheld you from
sinning to me: upon thus, I did not allow you to touch to her.
7 And now, restore the wife of the man; for he is a
prophet, and will pray over you, and live: and if you
do not restore, know that dying, you shall die, you, and all
that are to you.Looking at the word SPORTING

The Hebrew word for
sporting is "tsah-khahk"- Tsade, Khet, Kuph (qxu), and it is from Strong's
Concordance number 6711, and its definition

A
primitive root; to laugh outright (in merriment or scorn); by
implication to sport: - laugh, mock, play, make sport.

The actual in the Hebrew text is "Meetsrakh" with a Mem (qxum),
which Strong overlooked as a inidividual Hebrew word. This is the same
word meaning "laughter". Was hwhy
using this as another hint of playing on Isaac's name, though he alread
existed? Who knows.

Verse nine

9 And
Abimelech called to Isaac, and said, Behold, she is surely your wife:
and how have you said, She is my sister? And Isaac said to him,
Because
I said, Lest I die upon her.
Playing jokingly on this, When Abimelech said "...surely, she is your
wife",
Isaac replied "She is my wife,...... but stop calling her "Shirley"" (a
play on
Leslie Nielson's phrase from the movie "Airplane") :) .

King Abimelech,
learning from his lesson last time with Abraham and Sarah,
was proactive regarding this matter and confronted Isaac, and Isaac
responded that he
said she was his sister so that he wouldn't die.

Verses ten and eleven

10 And Abimelech said,
What is
this you have done to us? As a little, one of the people might had
laid
with ta-your wife,
and you would
have brought guilt upon us. 11 And Abimelech commanded ta-all the
people, to say, The one touching on this man and on his wife, dying,
shall die.
King Abimelech recalled hwhy's
warning of his death for having Sarah in his possession and when He
closed his
wives and concubines' wombs in speaking to Isaac, and King Abimelech
most likely feared that it would happened to him again.

It
was just revealed to me, hwhy Kl
dbk,
as of November 30, 2016, that the accounts of Sarah and Rebekah being
taking by the Pharaoh and/or King Abimelech were types and shadows of
our "souls", because our souls are feminine. This would be an act of
our souls being in the state of the kings, who were types and shadows
of "the world". It would be a type of being "temporarily possessed" by
the world until hwhy
uses means to either plague them or reveal to them that we our souls
belong to the Bridegroom, our symbolic Future Husband, who is "Yeshua".

Verses twelve and thirteen

12 And Isaac sowed in her land, and acquired a
hundred fold in her year: and hwhy blessed
him. 13 And the
man was great and walked the walk and grew until when became much
great:
This is one of the amounts that Yeshua noted, which are noted in the
Gospels of
Matthew and Mark

Matthew 13:23 But he that
received seed into the good ground is he that heareth the Word, and
understandeth it; which also beareth fruit, and bringeth forth, some an
hundredfold, some sixty, some thirty.

Mark 4:8 And other
fell on good ground, and did yield fruit that sprang up and increased;
and brought forth, some thirty, and some sixty, and some an
hundred.

Mark 4:20 And these
are they which are sown on good ground; such as hear the Word, and
receive it, and bring forth fruit, some thirtyfold, some sixty, and some an
hundred.

It
compares to us as believers in Yeshua who follow hwhy
with a productive heart and walk wholly in His Ways. In Isaac's case,
he obeyed hwhy
and stayed in Gerar, and produced a hundred fold.

Verses fourteen and fifteen

14 for was to him possession
of flocks, and possession of herds,
and many servants: And the Philistines, they were jealous of him.
15 And
all the bore-wells which they, the servants of his father, dug in the
days of
Abraham his father, the Philistines had stopped them, and filled them
with dirt.
Nice people those Philistines were. They did not even ask Abraham to
use his wells, but covered them, so that Abraham's men could not use
them. These Philistines in Gerar were doing callous acts, showing
disrespect to Abraham, and now Isaac. In my opinion, this was their
means to symbolically cover Abraham from existance and to stop "the
life" of Abraham.

Looking at the word BORE-WELL

The Hebrew word for bore-well
is "b'eyr"- Bet, Aleph, Resh (rab).
It is from Strong's Concordance number 875, and its definition

This is where we get our modern English word "bore", as in the
children's rhyme, "Bore a hole, bore a hole. I don't know where,...".

THE SYMBOLIC MEANINGS

It
was just revealed to me, K'vod L'hwhy,
as of November 30, 2016. The
believers in Yeshua are "spiritual bored wells in Yeshua"!. This is our
bodies, which are His vessels.

I will explain the act of the Philisitnes shortly.

Verses sixteen and seventeen

16 And Abimelech
said to Isaac, Go from with us;
for you
are much mightier than us. 17 And Isaac went from there, and camped in
the Valley of Gerar,
and dwelled there.
King Abimelech did not do that to Abraham when he was there in the
Torah portion of Vay-Yeyra. Why did he kicked out Isaac? It is possible
that King Abimelech feared Isaac would take over the
economy of Gerar and take the economical power away from King
Abimelech. It
is also possible that King Abimelech feared that he would lose his
kingship, and Isaac would be their new king, maybe as an econimic king.
That is
why he kicked Isaac out.

Monte Judah of Lion and Lamb
Ministries noted that one of the reasons
King Abimelech kicked Isaac out, because he was claiming that Isaac was
tapping into his "underground water vein" that ran toward Isaac's area
where he dug his well. Monte also noted that this general tactic is
being used by the Palestinians claiming that Israel is on their land
despite they have a heritage, but the region of the entire land belongs
to them, including the West Bank, the Golan Heights, and all of
Jerusalem.

Verse eighteen

18 And Isaac returned, and
dug
again ta-the bore-wells of
the water, which
they were dug in the days of Abraham his father; and the Philistines
had stopped them after the death of Abraham: and called to them names
like the names which his father called to them.
Isaac was trying to revive the wells his father dug and revive his
father, as well as his father's legacy. At the Middle Eastern culture
of the day, wells were
very important for life. When the Philistines were filling the wells up
with dirt, they were trying to destroy Abraham's legacy and his
descendants
from having a life source. Also, it is possible that Abimelech had his
servants cover up the well dug by Abraham in hopes that this well
would be forgotten as well as the "sworn oath" that King Abimelech and
Abraham made, but Isaac "revived" the well, and thus, reviving his
father's sworn oath.

This is an image that is supposedly the well that Abraham dug at Be'er
Sheba

THE SYMBOLIC MEANINGS

Yeshua discussed Himself as the Water of Life, which is noted
in the Gospel of John

John 4:10 Yeshua answered and
said unto her, If thou knewest the Gift of hwhy, and who it is that saith to
thee, Give Me to drink; thou wouldest have asked of Him, and He would
have given thee Living Water. 11 The woman saith unto Him,
Sir, Thou hast nothing to draw with, and the well is deep: from whence
then hast Thou that Living Water? 12 Art Thou greater than our father,
Jacob, which gave us the well, and drank thereof himself, and his
children, and his cattle? 13 Yeshua answered and said unto her,
Whosoever drinketh of this water shall thirst again: 14 But
whosoever drinketh of the Water that I shall give him shall never
thirst; but
the Water that I shall give him shall be in him a well of Water
springing up into Everlasting Life.

Yeshua
is our "Well of Living Water".

Abraham is symbolic of the believers in Yeshua as the children of
Abraham, as well as the Jews who are descendants of Abraham. The
apostle Paul noted this regarding the believers, which is noted in his
letter to the assembly in Galatia

Galatians 3:6 Even as
Abraham believed hwhy, and it was accounted to him
for righteousness. 7 Know ye therefore that they which are of faith,
the same are the children of Abraham. 8 And the scripture,
foreseeing that hwhy would justify the heathen
through faith, preached before the Gospel unto Abraham, saying, In thee
shall all nations be blessed. 9 So then they which be of faith are
blessed with faithful Abraham.

Going back to verses fourteen and fifteen in the Torah portion, the
act of the Philistines "stopping" the bore-wells is a type and shadow
of HaSatan and his demons, through the world, trying to "stop" the flow
of "the Living Water" via the Ruakh HaKodesh (the Holy Spirit) by the
dirt, which is symbolic of "the issues of the world", which HaSatan and
his demons are using to distract us from being refreshed and filled.
The bore-wells being stopped with dirt also symbolizes the hinderance
of our spiritual wells from receiving "the Word", which is Yeshua, the
Living Word.The
act of Isaac "redigging" the bore-wells that his father, Abraham, dug,
is symbolic of Yeshua redigging our "spiritual wells" to be rid of the
issues of world, so that we could be spiritually filled with the Ruakh
HaKodesh (the Holy Spirit).!!!hwhy
Kl dbk

Verses nineteen and twenty19 And the servants of
Isaac, they dug in the valley, and
they found there a bore-well of living
water. 20 And the shepherds of Gerar, they strove with
the shepherds of Isaac, to say, The water is for us: and he called the
name of
the bore-well, Esek; for they contended (quarreled, strove) with him.
Sound familiar? This is a strife Abraham's herdsmen strived with Lot's
herdsmen, which is noted in the Torah portion of Lekh L'kha, in the
book of Genesis

Genesis13:5And also to Lot that went
with ta-Abram had
flocks,
and herds, and tents, 6 and the land was not able to bear them to
dwell together, for their substance was great, and that they
are not able to dwell together. 7 And was a
strife between
the
shepherds of the livestock
of Abram and the shepherd of the livestock of Lot: and the
Canaanite
and the Perizzite dwelled then in the land,
History has repeated itself, in this case with Isaac's shepherds and
Abimelech's shepherds over a well that rightfully belonged to Isaac.
His father, Abraham, dug that well, and Isaac inherited
it...oops, I mean "her". A man-made well is feminine, like a city is
feminine.Looking at the word GERAR

The Hebrew word for Gerar is
"G'rahr"- Gimel, Resh, Resh (rrg).
It is from Strong's Concordance number 1642, and its definition

A
primitive root; to drag off roughly; by implication to bring up the cud
(that is, ruminate); by analogy to saw: - catch, chew, X continuing,
destroy, saw.

Based on the word "Gerar" it probably comes from the Hebrew word "geyr"
(rg).
It is from Strong's Concordance 1616, and its definition

From
H1481; properly a guest; by implication a foreigner: - alien,
sojourner, stranger.

from 1481 "goor"- Gimel, Vav, Resh (rwg),
and its defintion

A primitive root;
properly to turn aside from the road (for a lodging or any other
purpose), that is, sojourn (as a guest); also to shrink, fear (as in a
strange place); also to gather for hostility (as afraid): - abide,
assemble, be afraid, dwell, fear, gather (together), inhabitant,
remain, sojourn, stand in awe, (be) stranger, X surely.

I will explain this meaning in a moment.

This Torah portion passage is the first of the three wells which
Isaac's men dug

THE FIRST WELL

Looking at the word ESEK

The Hebrew word for Esek is
"ey-sehk"- Ayin, Shin, Kuph (qse),
It is from Strong's Concordance number 6230, and its definition

This first well of living water is symbolic to believers'
lives getting the Water of Life, which is from the Ruakh HaKodesh (the
Holy Spirit) through
Yeshua. When one becomes a new believer, the first people that
believers will face, will be those causing strife by the shepherds of
Gerar. In the case of these shepherds, the Hebrew word for Gerar means
"destroyer". These shepherds are symbolized by the people whom one
has been
acquainted with the believer and knew the believer during the
believer's earthly lifestyle before they were believers who want to
"destroy" Isaac, a.k.a. "the believers". Also, believers
will be in strife with strangers whom one doesn't know. The first
striving phase relates to known and unknown physical people.

Verse twenty-one

21 And they
dug
another bore-well, and strove over her also: and called her
name, Sitnah.

THE SECOND WELL

Looking at the word SITNAH

The Hebrew word "Seet-nah"-
Shin, Tet, Nun, Heh (hnjs)
is
from Strong's Concordance number 7856, and its definition

The next phase of a beliver's spiritual walk is with the Adversary
himself-
HaSatan, and his demons. This next phase of struggle is an "internal
struggle" with our secular past and mentality for things that we did
and thought and acted that were not
righteous in our lives, and HaSatan will play himself as "the
Adversary" to confront us and remind us of our past. Also, HaSatan will
go to hwhy
and to Yeshua to accuse us of anything that has happened to us since we
were born again. The apostle Paul have given us a word of hope, which
is noted in his letter to the assembly in Corinth

2 Corinthians 5:17Therefore if
any man be in Messiah, he is a new creature: old things are passed
away; behold, all things are become new.
and also from the apostle John, which he noted in his letter

1 John 2:1 My little
children, these things write I unto you, that ye sin not. And if any man
sin, we have an Advocate with the Father, Yeshua, the Messiah, the
Righteous:

Verse twenty two

22 And removed from there, and dug another
bore-well;
and they did not strove over her: and called her name,
Rehoboth;
and said, For now hwhy has broaden for us, and
we will fructify in the land.THE THIRD WELL

Looking at the word REHOBOTH

The Hebrew word for Rehoboth
is "R'khoh-voth"- Resh, Khet, Bet, Vav, Tav (twbxr).
It is from Strong's Concordance number 7344, and its defintion

Plural of
H7339; streets; Rechoboth, a place in Assyria and one in Palestine: -
Rehoboth.

from 7339 "r'khohv" (bwxr),
and its definition

From
H7337; a width, that is, (concretely) avenue or area: - broad place
(way), street. See also H1050.

from
7337 "rah-khahv" (bxr), and its defintion

A
primitive root; to broaden (intransitively or transitively, literally
or figuratively): - be an en- (make) large (-ing), make room, make
(open) wide.

Rehoboth means "broaden" and
"make
room (or "make space")"

THE SYMBOLIC MEANINGS

When believers strive through the first two phases in their walk
with Yeshua, this
next phase is for them to be given breathing space and time to grow in
Yeshua via the Ruakh HaKodesh, including by prayer, and reading the
Word.

All this relates to a well. As I mentioned before, the gender of a well
is known in the Hebrew
to be feminine. The well is like our souls, and the gender of our souls
are also feminine. Our souls need to be filled with the Ruakh HaKodesh
(the Holy Spirit),
and our souls in this Torah portion passage will be "broadened", or
"enlarged", another of saying that
our souls have "grown" in our walk with Yeshua.
Our souls go through these three stages in our lives. This three stage
cycle repeats in a believer's life in order for our souls to
continually grow in our
lives and in our Kingdom walk with Yeshua whenever circumstances comes
our way. Don't forget, Yeshua didn't just have one striving factor in
His life, and it was all done. He also went through this three stage
phase in His life on earth until he died on the tree, a.k.a. the cross.

Verse twenty three

23 And ascended from there to
Beer Sheba.THE FOURTH WELL

Looking at the word BE'ER SHEBA

The Hebrew name for Beer
Sheba is "B'eyr Sheh-vah"- Bet, Aleph, Resh; Shin,
Bet, Ayin (ebsrab). It is from Strong's Concordance
number 884, and its definition

From
H875 and H7651 (in the sense of H7650); well of an oath; Beer Sheba, a
place in Palestine: - Beer-shebah.Be'er

A
primitive root; properly to be complete, but used only as a
denominative from H7651; to seven oneself, that is, swear (as if by
repeating a declaration seven times): - adjure, charge (by an oath,
with an oath), feed to the full [by mistake for H7646], take an oath, X
straitly, (cause to, make to) swear.

Be'er Sheva means "Well of Oath", and it also means "Well of Seven". By
the way, Be'er" is where tI used in English "bore" in these recent
verses

THE SYMBOLIC MEANINGS

This
is a continuation in a believer's spiritual walk.
Be'er Sheba, In Hebrew means "the Well of Oaths/the Well of Seven"
where Abraham made a covenant with
King Abimelech, as noted in the Torah portion of Vay-Yeyra, in the book
of Genesis, as noted earlier in the previous chapter.
This represents a "spirtual oath" in a believer's relationship between
the believer and Yeshua in one's walk with Him, and this could be based
on the promises from the Word. An example of a promise, or oath, is one
spoken by hwhy
through Moses, which is noted in the Torah portion of Vay-Yeyleykh, in
the book of
Deuteronomy

Deuteronomy 31:8 and hwhy, He is the
One going to your
face; He
will be with you, shall not fail you, and shall not forsake you: you
shall not fear, and you shall not be dismayed.
There are many promises spoken by hwhy
and Yeshua throughout the Bible. Also, it is realized that the reason
it is translated as "the Well of Seven", because the number seven is
also applied to "the seventh day", meaning the Biblical day of
Shabbath, meaning "the day of physical rest". This
is a believer's act
of being "physically and spiritually refreshed" as well as being
"physically and spiritually prepared
through the promises of His Word".

!!!hwhy
Kl dbk
This continues later in the chapter.

Ending this Torah passage, a believer is to be renewed in the spirit of
one's mind in
this Biblical seven day cycle, which the apostle Paul noted in his
letter
to the assembly in Ephesus

Ephesians 4:23 And be
renewed in the spirit of your mind;This is to be done by
being
filled with the
Ruakh HaKodesh (the Holy Spirit), which the apostle Paul noted in his
letters to the assemblies in Ephesus and RomeEphesians
5:18 And
be not drunk with wine, wherein is excess; but be filled with the
Spirit;

Romans
8:9 But
ye are not in the flesh, but in the Spirit, if so be that the
Spirit of hwhy
dwell in you. Now if any man have not the Spirit of Messiah, he is none
of His.
To me, this is a revelation and a half.

Verses twenty four and twenty
five24 And hwhy appeared to him in his
night, and said, I am the Elohim of Abraham, your father: Do you not
fear, for I
am with you, and will bless you, and will multiply ta-your seed on the sake of
Abraham, My servant. 25 And built an altar there, and
called on
the Name of hwhy, and
pitched his tent there:
and the servants of Isaac, they opened a bore-well.
After Isaac arrives there, he gets a word by hwhy,
makes an altar, and dug a well. When he made an altar, he made a marker
of remembrance. This is the same thing his father, Abraham, did in the
Negev and in Mamre, which is noted in the Torah portion of Lekh L'kha,
in the
book of Genesis

Genesis 13:1And
Abram ascended from Egypt, he, and his wife, and all that was to him,
and Lot with
him, to the Negeb. 2 And Abram was very rich in the
livestock, in
the silver, and in the gold. 3 And went toward his journeying from
the
Negeb
to Beth El unto the place where his tent had been in the start
between Beth El and between the Ai; 4 to the place of the
altar,
which was made there in the first: and there Abram called on the Name
of hwhy.... 14 And hwhy said to
Abram after
that Lot separated upon him, Lift up your eyes now and look from
the place where you are there; hiddenward (northward), and negebward (southward),
and risingward (eastward), and seaward (westward): 15 for ta-all the land
which you
see to yourself will I give her to your seed unto ages. 16 And I will
make ta-your seed as the
dust of the earth: that if a man is able to number ta-the dust of the earth, also
your seed shall be numbered. 17 Rise, walk in the land to her length
and to her breadth; for I will give her to you. 18 And Abram was
tenting, and came and dwelled in
the Oaks of Mamre which is in Hebron, and built there an
altar to hwhy.

Indirectly related, the prophet Jeremiah made note of markers, which is
noted in his
book

Jeremiah
31:21 Set thee up
waymarks, make thee high heaps: set thine heart toward the highway,
even the way which thou wentest: turn again, O Virgin of Israel, turn
again to these thy cities.

Verse twenty six

26 Then Abimelech went to him
from Gerar, and Ahuzzath, his companion, and Phichol, captain of his
army.

Notice this is the same two
individuals that came to Abraham between forty and sixty years ago.
This would put Abimelech and Phichol about, at minimum, sixty years
old. The difference is that Ahuzzath is with Abimelech and Phicol.

Looking at the following words:

AHUZZATH
The Hebrew name for Ahuzzath
is "Ah-khoo-zath"-
Aleph, Khet, Zayin,
Tav (tzxa).
It is from
Strong's Concordance number 276 and its defintion

A
primitive root; to puff, that is, blow away: - scatter into corners.

Col

from 3605 "kohl" (lk),
and its definition

From
H3634; properly the whole; hence all, any or every (in the singular
only, but often in a plural sense): - (in) all (manner, [ye]),
altogether, any (manner), enough, every (one, place, thing), howsoever,
as many as, [no-] thing, ought, whatsoever, (the) whole, whoso (-ever).

from 3634 "kah-lahl" (llk), and its definition

A
primitive root; to complete: - (make) perfect.

Phicol means "Mouth of All" or "All Mouth".

The definition two names two together means "A Possessor of All Mouth".

Include Abimelech's name which means "Father of the King" with the
other two, it says "The Father of the King is a Possessor of all Mouth".

Based on Ahuzzoth and Phicol's name, there are two ways it can be
approached:

One: Abimelech was a "possessor of all mouth", in other words "a
possessed blabber
mouth".
Two: Rephrasing this, with Abimelech's name, the Father of the King is
a possessor of the mouth of all, could also be
connected to Yeshua, who is the King of kings, who is the Living Word
made flesh, who speaks the Word only.

It is clear that King "Possessed Blabber Mouth" Abimelech had "ulterior
motives" when
he came to Isaac, by
bringing Ahuzzath his "possessor" or "seizor", and Phicol his, what my
dad called a person, "motor mouth", by wanting to reclaim the
wells that Isaac had obtained by reopening his father's wells. As I
mentioned before the wells are like our "spiritual wells" of our bodes
as vessels in Yeshua. This is spiritually what
the enemy, HaSatan and his demons, wants to do against us by taking
back by "possessing" our "souls" and "motor mouthing" with his "lies".

Verse twenty seven27 And Isaac said to
them, Why do you come to
me, and you, you were hating me, and you have sent me away from with
you?

Note that this was at Be'er Sheba, "the Well of Oath"/"the well of
Seven", the same location King Abimelech
talked with Abraham. Isaac must have had some idea what happened to his
father Abraham when King Abimelech came to him, and became proactive
and asking him by saying that they kicked him out, and they are coming
to him?

Verses twenty
eight and twenty nine28 And they
said, Seeing, we have seen that hwhy is with you: and we said,
She shall be now an oath between us; between us and between you, and we
will cut her a covenant with you; 29 You will not do evil with us,
as
which we did not touch you, and as which we did only
good with you, and sent you away in peace: You are now blessed
of hwhy.Yeah,
sure you did, Abimelech. As Bill Cosby said in his Noah's skit,
"Right!". King Abimelech didn't kick him out in peace, but as I noted
earlier in the chapter, he did it in fear and in jealousy that Isaac
would continue in his economic success from his hundred fold produce,
and that Isaac was going to take over the economy, if not Abimelech's
realm. Don't forget that in the day, the produce and the growth of
one's economy was dominant in society.

Notice
the same steps that Abimelech did to Isaac as he did to Abraham
from the Torah portion Vay-Yeyra. The reason Abimelech went to swear to
Isaac,
as he did with Abraham, because Abimelech was afraid to be cursed by
Isaac as he was cursed from hwhy
for taking Abraham's wife, Sarah. In this week's Torah portion, he has
the same fear that hwhy
will curse him, because of taking Isaac's wife, Rebekah. That is
why Abimelech was making a sworn oath with him, and wanted to cut a
covenant with Isaac like they did with his father, Abraham. As the
Hebraic Roots/Messianic teachers say "History repeats itself".

Verses thirty and thirty-one30 And
made a banquet for them, and they ate and they drank. 31 And they arose
early in the
morning, and they swore a man to his brother: and Isaac sent them away,
and they left from with himself in peace.

This was "the Food Covenant" between both parties. As I mentioned
before about a Food Covenant, once the deal was made, it is the culture
of the day to eat food and to drink to seal the deal. By this Food
Covenant, the covenants and the oaths, including sworn oaths, cannot be
broken by either party. The Food Covenant is
the last step that completes the process. In this case, King Abimelech
and Isacc made peace between each other.

Verses thirty two and thirty
three

32 And was, in his
day, and the servants of Isaac, they came, and they told to him upon
the account of the well which they
had dug, and said to him, We found water! 33 And called
her,
Shebah: Upon thus, the name of the city was Beer Sheba unto this day.THE FIFTH WELL

Looking at the word SHEBAHThe Hebrew name for the well,
Shebah, is
"Shee-vah"- Shin Bet, Ayin, Heh (hebs).
It is from Strong's concordance number 7656, and its definition

Masculine
of H7651; seven (seventh); Shebah, a well in Palestine: - Shebah.

A primitive root;
properly to be complete, but used only as a denominative from H7651; to
seven oneself, that is, swear (as if by repeating a declaration seven
times): - adjure, charge (by an oath, with an oath), feed to the full
[by mistake for H7646], take an oath, X straitly, (cause to, make to)
swear.

This word translates "swear",
"sworn oath" and also
"complete".

This
is a continuation from verse twenty five of this week's Torah portion
chapter

Genesis 26:23And ascended from there to
Beer Sheba.... 25 and the servants of
Isaac,
they opened a bore-well.
This Torah portion passage took place at "the Well of Sworn Oath/the
Well of Seven".

hwhy did
not make them find water until the covenant between Isaac and King
Abimelech was "completed" through the Food Covenant, which resulted in
the peace between each other. As long as there was no peace between
them
when King Abimelech kicked Isaac out of the area, Isaac's servants
could not find water. Now the two have made peace together, and hwhy
allowed Isaac's servants to find water. And because of this peacemaking
account, Isaac named it "Sworn Oath" as well as the alternate word
"Complete" in rememberance of the covenant between them.

Isaac
made Abimelech reaped what he sowed,
as did Abraham, but indirectly. Abraham made a covenant with the seven
lambs to Abimelech, but in this week's Torah portion's case, Isaac
called the well "complete",
because it was a settlement act between himself and King Abimelech. The
prophet Ezekiel could be used as a play on the words in this account,
which is noted in
his book

Ezekiel 34:25And I will make
with them a Covenant of Peace, and will cause the evil beasts to
cease out of the land: and they shall dwell safely in the wilderness,
and sleep in the woods.

Ezekiel 37:26Moreover I will
make a Covenant of Peace with them; it shall be an Everlasting
Covenant with them: and I will place them, and multiply them, and will
set My Sanctuary in the midst of them for evermore.Pinchas,
son of Eleazer, the High Priest, received the Covenant of Peace when he
killed the Simeonite leader and the Moabitess princess to stop the
plague in the camp, which is noted in the Torah portion of Pinkhas, in
the
book of Numbers

Numbers 25:10And hwhy
spoke to Moses, to say,
11 Phinehas, son of Eleazar, son of Aaron, the Priest, has
turned ta-My Wrath
away from upon the Sons of
Israel in his
zealousy of ta-My Zeal in
their midst, and I
did not finish off ta-the Sons of
Israel in
My Jealousy. 12 So say thus, Behold, has been given to him ta-My Covenant
of Peace:For
us as believers, this
is like our spiritual walk with Yeshua our "Covenenant of Peace"
by
preaching His Gospel, which the apostle Paul noted in his letter to the
assembly in Rome Romans 10:15 And how
shall they preach, except they be sent? As it is written, How beautiful
are the feet of them that preach the Gospel of
Peace, and bring glad tidings of good things!
This was Isaac's "Gospel of Peace" through this "sworn oath", and
calling the
well "complete" to complete what his father did with his covenant with
Abimelech over forty years earlier.

THE SYMBOLIC MEANINGS

This is a continuation from the fourth well. This fifth well is the
believers who are "spiritual wells". If there is no peace in our
situation
between the believers and their other parties who is potentially
peaceful, our spiritual
wells will be dry until we make peace with them. One comparison is when
Yeshua made note regarding this by getting right with one's neighbor,
which is noted in the Gospel of Matthew

Matthew 5:21 Ye have heard
that it was said by them of old time, Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment: 22 But I say
unto you, That whosoever is angry with his brother without a cause
shall be in danger of the judgment: and whosoever shall say to his
brother, Raca [[in Hebrew, "reyk" (qr), meaning "worthless"]],
shall be in danger of the council: but whosoever shall say, Thou fool,
shall be in danger of hell fire. 23 Therefore if thou bring thy gift to
the Altar, and there rememberest that thy brother hath ought against
thee; 24 Leave there thy gift [[Karban Offering]] before the Altar, and
go thy way; first
be reconciled to thy brother, and then come and offer thy gift [[Karban
Offering]]. 25
Agree with thine adversary quickly, whiles thou art in the way with
him; lest at any time the adversary deliver thee to the judge, and the
judge deliver thee to the officer, and thou be cast into prison.

Yeshua, even in His day, told people to make peace with those whom they
did wrong to.

This also applies to the believers in the Biblical "seventh" day of
Shabbath physical rest, because the number seven, according to
myideasbedroom.com, means "perfection". Another website,
thesecretcode.com.uk says that the number seven means "spiritual
perfection". These two meanings make sense, because the believers who
are "spiritual wells" via their bodies, which are also "vessels" of
Yeshua, will be "spiritually complete" in the Shabbath physical rest,
and be "complete" when the believers are physically resting to be
restored "in the seventh Biblical day of Shabbath".

This also reveals to us that based on the earlier sources of this Torah
portion passage, "the Covenant of Peace" is "YESHUA!!!"This
is what I call "the
Spiritul Five Bore-Well Stage Cycle", and this cycle starts all
over again throughout the
Biblical seven day week, week by week.

Verses thirty four and thirty
five
34 And Esau was a son of forty years, and took to wife ta-Judith,
daughter of Beeri,
the Hittite, and ta-Bashemath, daughter of
Elon, the Hittite: 35 And they were a grief of spirit to Isaac and
to
Rebekah.
First of all, why this was in this chapter? I don't know. In my
opinion, it should have been put in the next chapter. Something that I
hope I
can ask Yeshua when we see Him.

Isaac and Rebekah remembered Eliezer's covenant with Abraham to not
take a wife
among the daughters of Canaan when they realized Esau took Hittite,
Canaanite, women, which is noted in the Torah portion of Khai-yey
Sarah, in
the book of Genesis

Genesis 24:2And
Abraham said to his servant, the elder of his house that
ruled over all
that he had, Put now your hand under my testicles: 3 And
I
will make you swear in hwhy, the Elohim
of the Heavens,
and the Elohim of the Earth, that you will
not take a wife to
my
son from the daughters of the Canaanites whom I dwell in his
midst:
4 But you will go to my land, and to my kindred, and you will
take a wife for
my son, for Isaac.
They took it personally, and it was their personal experience that
caused them to be grief for what Esau did.

Looking at the word GRIEF

The Hebrew word for grief
is
"moh-rah"- Mem, Resh, Heh (hrm).
It is from Strong's Concordance number 4786, and its definition

From
H4843; bitterness, that is, (figuratively) trouble: - grief.

from
4843 "mah-rahr" (rrm), and its defintion

A
primitive root; properly to trickle (see H4752); but used only as a
denominative from H4751; to be (causatively make) bitter (literally or
figuratively): - (be, be in, deal, have, make) bitter (-ly, -ness), be
moved with choler, (be, have sorely, it) grieved (-eth), provoke, vex.

In other words, Isaac and Rebekah were "bitter" against Esau for
rebelling
against Eliezer and Abraham's covenant.

Looking at the following words:

JUDITH

The Hebrew word for Judith is
"Y'hoo-deeth"- Yod, Heh, Vav, Dalet, Yod, Tav (tydwhy).
It is from Strong's Concordance Number 3066, and its definition

Feminine
of H3064; the Jewish (used adverbially) language: - in the Jews’
language.

Putting the three definitions of their names together, it says "Praise
to the Fountain of Terror", or "Praise to the Bore-Well of Terror".

Looking at the following
definitions:

BASEMATH

The Hebrew word for Basemath
is "Bahs-math"- Bet, Shin, Mem, Tav (tmsb).
It is from Strong's Concordance number 1315, and its definition

Feminine
of the second form of H1314; fragrance; Bosmath, the name of a wife of
Esau, and of a dughter of Solomon: - Bashemath, Basmath.

from 1314 "boh-sehm" or beh-sehm" (msb),
and its defintion

From the
same as H1313; fragrance; by implication spicery; also the balsam
plant: - smell, spice, sweet (odour).

from 1313 "bah-sahm" (msb), and its definition

From
an unused root meaning to be fragrant; (compare H5561) the balsam
plant: - spice.

Basemath means "fragrance" or "scent".

ELON

The Hebrew word for Elon is
"Ey-lohn"- Aleph, Yod, Lamed, Nun Sophit (Nlya).
It is from Strong's Concordance number 356, and its definition

From
H352; oakgrove; Elon, the name of a place in Palestine, and also of one
Hittite, two Israelite: - Elon.

from 352 "ah-yeel" (lya),
and its definition

From the
same as H193; properly strength; hence anything strong; specifically a
chief (politically); also a ram (from his strength); a pilaster (as a
strong support); an oak or other strong tree: - mighty (man), lintel,
oak, post, ram, tree.

from 193 "ool" (lwa), and its defintion

From
an unused root meaning to twist, that is, (by implication) be strong;
the body (as being rolled together) also powerful: - mighty, strength.

Elon means "strength".

HITTITE

As noted above.

Putting the three definitions of their names together, it makes a
phrase:

"The
Scent of Strength in Terror"

The two sets of names and their definitions reveal that they are
symbolized by "HaSatan". Back in Abraham and Isaac's culture, the
babies are named based on circumstances, appearance, or events. Based
on the fact they are all from Canaan, which means "humiliation", and
they were cursed, that is why Abraham and Isaac did not any of their
sons to marry the daughters of Canaan.

This
will be manifested in the
next chapter.

CHAPTER
27

Genesis
27:1-46

Gen 27:1 And was,
as
Isaac aged, and his eyes, they were dim from seeing, and called ta-Esau, his son, the elder, and
said to him, My son: and said to him, Behold I.
2 And
said, Behold now, I am old. I do not know the day of my death: 3 and
now, lift now your weapons, your quiver, and your bow, and
go to the field, and hunt for me game; 4 And make savory meat for
me as which I love, and bring her to me, and I shall eat of her;
in order that
my soul, she may bless you before I die.

5 And Rebekah heard Isaac
in speaking to Esau, his son. And Esau went to the field to hunt to
bring game. 6 And Rebekah spoke of her to Jacob, her son, to say,
Behold, I heard ta-your father
speaking to Esau, your brother, to say, 7 Bring game to me, and
make savory meat for me, and
I will eat, and I will bless you toward the Face of hwhy, toward the facing of my
death. 8 And now, my son, listen in my voice to which I am with
commanding you. 9 Go now to the flock, and fetch for me from there
two good
kids of the goats; and I will make them of savory meat for your father,
as
which loves: 10 and you will bring to your father, and make eat, in
order that may bless you toward the facing of his death. 11 And Jacob
said
to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I
am
a smooth man: 12 Perhaps my father will feel me, and I shall
be as a deceiver in his eyes; and I shall bring a curse upon me,
and not a
blessing. 13 And his mother, she said to him, You curse shall
be upon me,
my son: only listen in my voice, and go fetch for me. 14 And went, and
fetched, and brought to his mother: and his mother, she made
savory meat, as which his father loves, 15 and Rebekah, she
took ta-the garments of Esau, her
son, the elder, of the delightful ones which were with her in the
house,
and she clothed ta-Jacob her
son, the younger:
16 And she clothed ta-the skins of
the kids of the
goats upon his hands, and upon the smoothness of his neck: 17 and she
gave ta-the savory
meat, and ta-the bread,
which was made of her, in the hand of Jacob, her son.

18 And went to his
father, and said, My father: and said, Behold I; Who are you, my
son? 19 And Jacob said to his father, I am Esau, your
firstborn; I
have done as which you spoke to me: Rise now, sit, and eat of her
from
my game, in order that your soul, she may bless me. 20 And Isaac
said to
his son, How is this you have hastened to find, my son? And said, For hwhy, your Elohim,
brought her to my face. 21 And
Isaac said to Jacob, Come near now, and I may feel you, my son, if
this is you, my son Esau, or not. 22 And Jacob came near to
Isaac, his father; and felt him, and said, The voice
is the voice of Jacob, and the hands are the hands of Esau. 23 And did
not
discerned him, for his hands, they were hairy like the hands of Esau,
his brother: and blessed him. 24 And said, Is this you, Esau, my son?
And said, I am. 25 And said, Come near to me, and I will eat from the
game of my son, by that, she may bless you. And brought near
to
him, and ate: and brought to him wine, and drank. 26
And Isaac, his father, said to him, Come near now, and kiss to me,
my son.
27 And came near, and kissed to him: and smelled ta-the odor of
his garment, and
blessed him, and said, See, the smell of my son is as the scent of a
field which hwhy has
blessed him:

28 And may the Elohim give to you the dew of the heavens, and
the fatness of the
earth, and much grain, and new wine: 29 and peoples will serve you, and
communities will bow down to you: shall be a ruler to your brothers,
and
the sons of your mother shall bow down to you: your cursors shall be
cursed,
and your blessers shall be blessed.

30 And was,
as when Isaac had completed to bless ta-Jacob, and was, only going,
had just
gone out from tathe face
of Isaac, his
father, and Esau, his brother, came from his hunting, 31 and he also
made savory meat, and came to his father, and said to
his father, Arise, my father, and eat from the game of his son, in
order that your
soul, she may bless me. 32 And Isaac, his father, said to
him,
Who
are you? And said, I am your son, Esau, your firstborn. 33 And
Isaac was terrified with a great terror, unto much, and said, Who was
he
then that hunted game, and brought to me, and I ate from all before you
came,
and I have blessed him? Also shall be blessed. 34 As
Esau heard ta-the words of
his father, and
cried a great cry, and bitterness unto much, and said to his
father,
Bless me, also me, my father. 35 And said, Your brother came in
deceit, and took away your blessing. 36 And said, Is that thus his name
is
called Jacob? And has restrained me these two times: has
taken away ta-my firstborn right; and
behold
now, has taken away my blessing. And said, Have you not reserved
for me a blessing? 37 And Isaac answered and said to Esau,
Behold, I have set him a mighty one toward you, and ta-all of his
brothers I have given
to him for servants; and grain, and new wine, I have sustained him: But
for you then, what can I do, my son? 38 And Esau said to
his
father, That one blessing, she has to you, my father? Bless me, also
me,
my father. And Esau lifted his voice, and wept. 39 And Isaac his
father answered, and said to him, Behold, the fatness of the earth
shall be your dwelling, and from the dew of the heavens from above;
40 and
by your sword you shall live, and ta-your brother you shall serve;
and shall be as when you have dominion, and you shall break off
his yoke from upon your neck. 41 And Esau hated (opposed) ta-Jacob upon the blessing
which his father had blessed him: and Esau said in his heart, The days
of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.

42 And was told to Rebekah ta-the words
of Esau, her son, the elder: and she sent and she called to Jacob, her
son, the younger, and she said to him, Behold, Esau, your brother,
is comforting towards you to kill you. 43 And now, my son, listen in my
voice; and arise, run away by yourself to Laban, my brother, to Haran;
44 and you will dwell with him ones of days, until when the fury of
your brother, she turns
away; 45 until the anger of
your brother turns away from you, and forgets tawhat you have done to
him: and I will send, and I will fetch you there: to why should I
be
deprived also the two of you of one day? 46 And Rebekah, she said to
Isaac, I
am weary of my life from the face of the daughters of Heth: If Jacob
takes a
wife from the daughters of Heth like these from the daughters
of the land, for what is life to me?

(Note: Not all verses will have
comments)

Verse one

1 And was,
as
Isaac aged, and his eyes, they were dim from seeing,...
The Hebrew text for "were dim" is "Vah-teekh-hey-nah" (Nyhktw)
which is "and they were dim". The "tav" in the word is the feminine
pronoun "she" verb is feminine, and that makes the eyes feminine. The
eyes are the window to the soul, and it would make sense for the eyes
to be
feminine. That means Isaac's soul was also dim from knowing what is
going to happen later in this chapter.

Verses one
through four

1 ...and called ta-Esau, his son, the elder, and
said to him, My son: and said to him, Behold I.
2 And
said, Behold now, I am old. I do not know the day of my death: 3 and
now, lift now your weapons, your quiver, and your bow, and
go to the field, and hunt for me game; 4 And make savory meat for
me as which I love, and bring her to me, and I shall eat of her;
in order that
my soul, she may bless you before I die.
This is "the Food Covenant" that will seal Esau to be the blessed son,
so Isaac thought.

Looking at the word SAVORY MEAT

The Hebrew word for savory
meat is "mah-tahm" or "mah-tah-mah"- Mem, Tet, Ayin, Mem Sophit or Mem,
Heh (Mejm or
hMejm).
It is from Strong's Concordance number 4303, and its defintion

This is where we get our modern English word "meat". Also "tah-ahm" is
where we get our modern English word "tummy", meaning "tummy food". I
can hear the song "Yummy, yummy" by Herman's Hermits". Now I'm getting
hungry :) .

Verse Five

5 And Rebekah heard Isaac
in speaking to Esau, his son. And Esau went to the field to hunt to
bring game.
This means that Rebekah was present, but hidden when Isaac talked to
Esau, and saw Esau going out to hunt.

Verses six and seven

6 And Rebekah spoke of her to
Jacob, her son, to say,
Behold, I heard ta-your father
speaking to Esau, your brother, to say, 7 Bring game to me, and
make savory meat for me, and
I will eat, and I will bless you toward the Face of hwhy, toward the facing of my
death.
Theseare the comparisons of the two statements between
Isaac and Rebekah in verse four and in verse seven:

Isaac:4 And make savory meat for
me as which I love, and bring her to me, and I shall eat of her;
in order that
my soul, she may bless you before I die.Rebekah:7 ...and
make savory meat for me, and
I will eat, and I will bless you toward the Face of hwhy, toward the facing of my
death.
These two statements are slightly different. One thing, Isaac did not
say was hwhy's
Name, and Rebekah did not say his "soul" shall bless him. Why did not
Rebekah say the same words her husband said? I don't have an answer to
that at this time.

Verses eight through ten

8 And now, my son, listen in
my voice to which I am with
commanding you. 9 Go now to the flock, and fetch for me from there
two good
kids of the goats; and I will make them of savory meat for your father,
as
which loves: 10 and you will bring to your father, and make eat, in
order that may bless you toward the facing of his death.
Notice Rebekah said specifically "two kids of goats". Why didn't she
say "two lambs"? I don't know.

Compare the image of the hairs between a goat and a lamb

It
is because the kids' hair is similar to Esau's hair, being straight,
whereas the lamb's hair is curly. All I can say is that Esau was one
hairy dude.
Also, Rebakah's asking for two kids of the goats could be
compared, and could have been a precursor, to the requirements of the
two goats for the High Priest's
acts of Yom Kippur, which is noted in the Torah portion of Akharey
Moth, in the
book of Numbers

Leviticus 16:1And hwhy spoke to Moses
after the
death of the two sons of Aaron in their approach to the Face of hwhy, and they
died;
2 And hwhy said to
Moses, Speak to
Aaron, your brother, and not shall come in any time to the Sanctuary in
the housing of the Veil to the face of the Mercy Seat which is
upon
the Ark; and shall not die: for I will appear in the Cloud upon the
Mercy Seat. 3 On this,
shall Aaron come to the Sanctuary: on a bullock of a son of the herd
for a Sin Offering, and a ram for an Elevation Offering....
5 And shall take from tathe Congregation
of the Sons of Israel two kids of the goats for a Sin Offering, and
one ram for an Elevation Offering.... 7 And shall take ta-the two
kids, and shall stand them
to the Face of hwhy at the Entrance of the Tent
of Appointment. 8 And Aaron shall put upon the
two kids lot stones; one lot stone for hwhy, and one lot stone for the
Azazel (scapegoat).
9 And Aaron shall bring ta-the kid upon
which ascended upon
him the lot stone for hwhy, and offer
him of a Sin Offering. 10 And the kid which ascended upon him of the
lot stone for the
Azazel (scapegoat) shall stand alive to the Face of hwhy to atone
upon
him to send him away for escaping to the wilderness....
29 And she shall be to you for a Statute of Ages: in the seventh
month, in the tenth of the
month, you shall afflict ta-your souls,
and the native and the stranger that is sojourning
in your
midst shall not do any work: 30
For shall atone upon you on this day to cleanse
you from all your sins towards the Face of hwhy, you shall
be clean. 31 She
is a Shabbath of Rest to you, and ye shall afflict ta-your souls of
a Statute of Ages.
Question: "On the basis of this week's Torah portion passage of the two
kids of the goats, did this occur on Yom Kippur before it
became Yom Kippur"? It is possible.

Verses eleven through thirteen

11 And Jacob
said
to Rebekah, his mother, Behold, Esau, my brother, is a hairy man, and I
am
a smooth man: 12 Perhaps my father will feel me, and I shall
be as a deceiver in his eyes; and I shall bring a curse upon me,
and not a
blessing. 13 And his mother, she said to him, You curse shall
be upon me,
my son: only listen in my voice, and go fetch for me.
I wished that Rebekah did not make this statement to bear Jacob's
curse,
because Isaac later
figured out that it was Jacob that got the blessing and not Esau. I
wished there was a way that Isaac knew what she said, and could have
applied a precursor to the Torah Commandment of the vows ,where Isaac
could
have nullified it, and Rebekah would have been off the hook. It is
noted in the Torah portion of Matoth, in the
book of Numbers

Numbers 30:6And if his being, she be to a
man, and her vows
are upon
her, or a rash utterance of her lips which was bound upon her soul;
7 and her man heard in the day of his hearing, and was silent
to
her: and her vow shall be risen (be
established, stand), and her bond which was bound
upon her soul.
8 And if in the day of her man hearing has nullified her, and has
broken
ta-her vow
which was upon her,
and tathe rash
utterance of her
lips which
was bound upon her soul: and hwhy shall
forgive her.
Now that the curse came
upon her, as long as Isaac did not know about it, since the time when
Jacob left home, she carried that curse on her until her death. I hurt
for what she said :( .

Verses fourteen through seventeen

14 And went, and
fetched, and brought to his mother: and his mother, she made
savory meat, as which his father loves, 15 and Rebekah, she
took ta-the garments of Esau, her
son, the elder, of the delightful ones which were with her in the
house,
and she clothed ta-Jacob her
son, the younger:
16 And she clothed ta-the skins of
the kids of the
goats upon his hands, and upon the smoothness of his neck: 17 and she
gave ta-the savory
meat, and ta-the bread,
which was made of her, in the hand of Jacob, her son.
In verse fifteen, Jacob's hands were covered with the goats skins to
make his hands feel like Esau's.

Questions: "Why didhwhy
allow Jacob and Esau's skin to be dramatically different"? "Why did hwhy
allow Esau to be hairy and Jacob smooth"? "Why couldn't He just make
them
the same skin smoothness so that Jacob did not have to go through the
process to wear skins of goats"? One thought came to me was that Jacob
went
through this not just to cover his identity, but also to cover his
shame that he was doing this in the first place. If this is the case,
it would play on the event when hwhy
had to cover Adam and Khavah's shame with skins of an animal, which is
noted in the Torah portion of B'reyshith, in the book of Genesis

Genesis 3:21 And hwhy Elohim made
coats of skins for Adam and for his wife, and clothed them.
This would be an act of "hiding" Jacob's "shame" to be like Esau in his
hairy state. This could also be a type and shadow of Yeshua covering
us, as compared to the Goat Dedicated to hwhy to
"atone" his act of portraying the likeness of his brother, Esau.

Indirectly related, Yeshua
could have used this account,
and
played on that verse in a negative sense when he talked against the
false prophets, which is noted in the Gospel of Matthew

Matthew
7:15 Beware of
false prophets, which come to you in sheep's clothing, but inwardly
they are ravening wolves.

Verses eighteen and nineteen

18 And went to his
father, and said, My father: and said, Behold I; Who are you, my
son? 19 And Jacob said to his father, I am Esau, your
firstborn; I
have done as which you spoke to me: Rise now, sit, and eat of her
from
my game, in order that your soul, she may bless me.
Messianic/Hebraic Roots teachers have made note regarding verse
nineteen that
Jacob was "playing" on his
words when he was stating his identity as Esau. They were saying that
Jacob was making it sound like he was saying that he was Esau his
firstborn, but according to Hebraic Roots/Messianic teachers, in an
alternate way of rewording it, Jacob was really
saying

...I am, Esau is your
firstborn...
In a way, Jacob was saying to his father that he is Isaac's son in a
general way, but could be also saying that Esau
is his firstborn.

Verse twenty

20 And Isaac
said to
his son, How is this you have hastened to find, my son? And said, For hwhy, your Elohim,
brought her to my face.
I wonder if this was a play on words also, when Jacob said, "For hwhy,
your Elohim, brought her to my face", that "her" was referring to his
mother,
"Rebekah", by saying "hwhy,
your Elohim, brought "Rebekah"
to my face", which was true. Rebekah did
come to Jacob in verse six of this week's Torah portion chapter

6 And Rebekah spoke her to
Jacob, her son...
Based on this premise, Jacob was stating a fact, but he did not truly
answer the question, like
King Abimelech did to Abraham, when Abraham rebuked him for his
servants plugging up his well, by answering "I do not know who did it",
but King Abimelech knew that someone was delegated to do the evil deed.

Verses twenty-one
through twenty three

21 And
Isaac said to Jacob, Come near now, and I may feel you, my son, if
this is you, my son Esau, or not. 22 And Jacob came near to
Isaac, his father; and felt him, and said, The voice
is the voice of Jacob, and the hands are the hands of Esau. 23 And did
not
discerned him, for his hands, they were hairy like the hands of Esau,
his brother: and blessed him.
Isaac's blindness caused him not to discern that it was Jacob,
though he said that it was the voice of Jacob. Good thing he was blind
when it happened.

Remember I said earlier in the Torah portion that this image was a
good possibility of what Esau would have looked like?

Notice it did not say or mention that Isaac felt Jacob's face,
but his hands. This tells us that Esau's face was not covered with hair
like the rest of his body, as this picture portrays, but was normal.
If Esau's face was hairy, and Isaac felt Jacob's face, it would have
been disasterous against Jacob. We can say without question that Esau's
face
was normal looking with a regular beard and mustache. Don't forget that
both brothers are "twins", and are of the same age.

Verse twenty four

24 And said, Is this you,
Esau, my son?
And said, I am.
He doubted Jacob's response, because he had some discernment by saying
earlier that it was Jacob's voice. Isaac asked him again if he was
Esau, and Jacob replied that he is. All
that Jacob said was "I am", in Hebrew, "Ah-nee" (yna).
This could be compared to Yeshua saying in the Gospel of John that I
mentioned earlier, "Before Abraham was "I AM"".

Verse
twenty five

25 And said, Come near to me,
and I will eat from the
game of my son, by that, she may bless you. And brought near
to
him, and ate: and brought to him wine, and drank.
Isaac had sealed the deal with Jacob with what is called the Food
Covenant. In the culture of the day, a Food Covenant is the final step
of a form of contract, including blessings, and once it is
eaten and drank, it cannot be reversed or broken. Isaac ate the last
step, and the blessing belonged
to Jacob.

Verses twenty six and twenty
seven

26
And Isaac, his father, said to him, Come near now, and kiss to me,
my son.
27 And came near, and kissed to him: and smelled ta-the odor of
his garment, and
blessed him, and said, See, the smell of my son is as the scent of a
field which hwhy has
blessed him:Isaac
wanted to be certain that it is who he thinks it is
with one more test by using
another part of his senses, which is the sense of smell, to make
sure it was Esau by smelling his garment. Isaac "smelled" Esau, but he
could not "see" Jacob.

Overall, Isaac used the other four parts of his five senses in this
event to make sure it was Esau:Touching:Isaac felt Jacob's hands with the
skins of goats on him, which was similar to Esau's hair, to make Isaac
believe that it was Esau.

Smelling:Isaac smelled the garment of Esau
that came in
contact with the elements of
the field which Jacob was wearing it.

Hearing:Issac predicted correctly that it was
the voice of
Jacob, but could not make
surety that it was Jacob.

Tasting:Isaac tasted the meal, but did not
notice that it wasn't live
game that he was eating.

By using these four senses, Isaac concluded with three of his four
senses (3
to 1)
that it was Esau. The majority of Isaac's senses voted that it was
Esau. It was at the moment in which after Isaac smelled Esau's garment,
that he
gave the blessing to Jacob.

Verses twenty eight and twenty
nine

28 And may the Elohim give to you the dew of the heavens, and
the fatness of the
earth, and much grain, and new wine: 29 and peoples will serve you, and
communities will bow down to you: shall be a ruler to your brothers,
and
the sons of your mother shall bow down to you: your cursors shall be
cursed,
and your blessers shall be blessed.
It was done. The blessing cannot be reversed for Jacob, no matter how
much Esau wanted it reversed.

And as Jacob left, Esau returned from his hunting, preparing the food,
which probably took about an hour or so. Then Esau goes to his father's
tent to
get blessed. Isaac asked who it was, and Esau identifies himself.

The
story continues.

Verse thirty

30 And was,
as when Isaac had completed to bless ta-Jacob, and was, only going,
had just
gone out from tathe face
of Isaac, his
father, and Esau, his brother, came from his hunting,

Talk
about "just in time", like the Oriental companies sending out their
cargo across the Pacific Ocean to arrive to the United States shores
"just in time". I wondered if
Jacob noticed Esau coming when he left Isaac's tent. If not, they must
have just missed each other's paths, and Jacob was very lucky that he
didn't confront Esau. If Esau did, he would have saw Jacob wearing his
own garment, and seeing the goat hair on his arms, and Esau could have
added two and two together to confront Jacob with the matter. Thank You
hwhy
that it didn't occur.

Verses thirty-one and thirty two

31 and he also
made savory meat, and came to his father, and said to
his father, Arise, my father, and eat from the game of his son, in
order that your
soul, she may bless me. 32 And Isaac, his father, said to
him,
Who
are you? And said, I am your son, Esau, your firstborn.
Anyone
hear the violins playing those high streaking sounds from that bathroom
scene of the movie,
"Psycho"?

Verse thirty
three33 And
Isaac was terrified with a great terror, unto much, and said, Who was
he
then that hunted game, and brought to me, and I ate from all before you
came,
and I have blessed him? Also shall be blessed.
And Isaac was right. He knew that the Food Covenant in agreeing to
the deal, by eating the food and then blessing Jacob, cannot be
reversed.

Verse thirty four

34 As
Esau heard ta-the words of
his father, and
cried a great cry, and bitterness unto much, and said to his
father,
Bless me, also me, my father.
In the Hebrew text, there are two words used that are side by side
together, and it is "vai-yee-tsahk ts'ah-kah" (hqeu
qeuyw),
translated
"and cried a cry". These two words are similar to Isaac's name and the
meaning of his name- "Yeets-khak" (qxuy)
and "tsah-khak" (qxu).
The difference in this week's Torah portion passage is the Khet was
substituted with the Ayin. The Hebrew
letter, Ayin, is a Paleo-Hebrew picture of the "eye". This is telling
us
that Esau "saw" what Jacob did to him through his "crying", though Esau
didn't see it, but he
had the spiritual eye to figuratively see the picture regarding his
firstborn right that Jacob received from their father. Bill Cloud of Shoreshim
Ministries noted that Esau wanted the blessing, but he did not
want the responsibility that came with the blessing. When Esau saw the
purpose of his blessing, he realized his loss, and knew that through
the Food Covenant made betwee Isaac and Jacob, he could not get it
back. It was gone forever. The
Khet in Isaac's name meaning laughter is the Paleo-Hebrew
picture of a fence, but it could also be a ladder. When Esau cried a
great cry, he symbolically "lost" his horizontal fence connection from
the Kingdom of Heaven and his
vertical ladder in connection to the Kingdom of Heaven, and was
replaced with the "eyes" of the fact he lost his blessing and
firstbornright. In other words he "saw" his "nakedness" of losing his
blessing, like Adam and Khavah losing the supernatural garment that
covered their innocence of their nakedness until they took of the fruit
of the knowledge of good and evil. The Khet's Paleo-Hebrew picture of a
fence, or ladder, could connect to Jacob dreaming of the ladder at Beth
El, which is noted in the Torah portion of Vay-Yeytsey, in the book of
Genesis

Genesis 28:10
And Jacob went out from Beer Sheba, and went to Haran. 11 And was
entreated on a place, and stayed there, for the
sun was going; and took from the stones of the place, and put with his
head, and laid down in that place. 12 And dreamed, and behold, a
ladder was standing to the earth, and his head was reaching to the
heavens: and behold the Angels of Elohim were ascending and
descending upon him.
Also, if one plays on these two Hebrew words "hqeu
qeuyw",
one could say that Esau was
indirectly
blaming his father, Isaac's Hebrew name "qxuy",
for giving away his blessing by not using his father's proper Hebrew
name spelling, but Esau realized his error and his
consequences in giving his birthright to Jacob. That is why he cried.

Notice Esau did not mention Jacob's name or his error at first. He
just comes out
and says in verse thirty four of this week's Torah portion passage

34 ...Bless me, also me, my father.
He wasn't saying "It's Jacob's fault", or "I should not have sold my
firstborn right to him". At first, he did not say anything good or evil
in
what had happened to himself in giving his firstborn right to him..

Verse thirty five

35 And said, Your brother
came in
deceit, and took away your blessing.
Isaac's response was plain and simple, and it could be compared to what
Khavah (Eve) said to hwhy at
the Garden of Eden, which is noted in the Torah portion of B'reyshith,
in the
book of Genesis

Genesis 3:13 And hwhy Elohim said to the
woman, What is this you have done? And the woman, she said, The serpent
deceived me, and I ate.
The problem with Isaac was that he didn't know that hwhy
said to Rebekah earlier that Jacob was to be the one to be served by
Esau, which is noted in this week's Torah portion

Genesis 25:23 And hwhy said to
her,... and
the elder shall serve the younger.
This means, without saying it, that Jacob was the one to be blessed,
and not Esau.

Verse thirty six

36 And said, Is that thus his
name is
called Jacob? And has restrained me these two times: has
taken away ta-my firstborn right; and
behold
now, has taken away my blessing. And said, Have you not reserved
for me a blessing?Looking at the word JACOB

The Hebrew word for Jacob is
"Yah'ah-kov"- Yod, Ayin, Kuph, Bet (bqey).
It is from Strong's Concordance number 3290, and its definition

A
primitive root; properly to swell out or up; used only as denominative
from H6119, to seize by the heel; figuratively to circumvent (as if
tripping up the heels); also to restrain (as if holding by the heel): -
take by the heel, stay, supplant, X utterly.

Bill Cloud of Shoreshim
Ministires noted that the Hebrew letter Yod
is the Paleo-Hebrew picture of a "hand" with the word "ah-kahv",
meaning a heel. In English, Jacob's name is interpreted "Hand on the
heel".

In Esau's case, he took the Hebrew word of Jacob's name, "yah'ah-kohv",
and used the Hebrew word in the
negative purpose by its negative definition of "restrained" or
"supplanter" as an attack
against Jacob's own Hebrew name. This reveals to us that Esau was an
intelligent man
knowing the meaning of this Hebrew word and its definitions on both
postive and negative sides of the spectrum, but Esau was getting his
father, Isaac,
to see Esau's "negative viewpoint" of the meaning of Jacob's name.

This can be compared to what happened to Isaac, himself, by his half
brother, Ishmael, in this account, which is noted in the Torah portion
of
Vay-Yeyra, in the book of Genesis

Genesis 21:8 And the
child grew, and was weaned: and
Abraham
made a great banquet in the day ta-Isaac was
weaned. 9 And Sarah, she
saw
ta-the son of
Hagar, the
Egyptian, whom was birthed to Abraham
with mockery.Looking
at the word MOCKERY

The Hebrew word for mockery is
"tsah-khak"- Tsade, Khet, Kuph (qxu). It is from Strong's Concordance
number 6711, and its definition

A
primitive root; to laugh outright (in merriment or scorn); by
implication to sport: - laugh, mock, play, make sport.Ishmael
mocked at Isaac, As I noted that one
can take a
Hebrew word in its pure form, and use it for a positive purpose or a
negative purpose. Ishmael played on Isaac's name "Yeets-khahk" (qxuy),
and used Isaac's name's Hebrew root word "tsah-khahk" (qxuy),
meaning "laughter" in a positive means, and used the Hebrew root word in
a "negative sense" by
using the root word for the negitive purpose to "mock" Isaac. In this
week's Torah portion passage, Esau did the similar
thing
to Jacob as his uncle, Ishmael, did to Esau's father, Isaac.
It is possible that the one thing Esau said to his father in this
week's Torah portion passage, by stating that Jacob took his firstborn
right away, could have made Isaac think. One would think that Isaac
could have asked
himself
regarding Esau's statement, "How can Jacob take your firstborn right
away?
No one can take a firstborn right away from you. You are
naturally a
firstborn, and a firstborn naturally inherits the firstborn right in
general. The only way that Jacob took your firstborn right away is if
you "gave" it to him". If Isaac realized it, he had most likely figured
out that the only way Esau lost
his firstborn right was that he made a Food Covenant with his brother.
Why didn't Isaac
asked Esau this? I don't know. Because he loved
Esau so much, that he did not use his head or discernment.
Isaac sided with Esau, because he loved him. His love for Esau
"blinded" his discernment. Not only was Isaac physically blind, but he
was spiritually blind too, not knowing hwhy's
Will for Jacob.

Verse thirty seven

37 And Isaac answered
and said to Esau,
Behold, I have set him a mighty one toward you, and ta-all of his
brothers I have given
to him for servants; and grain, and new wine, I have sustained him: But
for you then, what can I do, my son?
Isaac explained to Esau in verse thirty seven that Jacob will
rule over him, not knowing that hwhy
said to Rebekah earlier in this week's Torah portion

Genesis 25:23 ...the elder
shall
serve the younger.
Isaac did not realize that hwhy
hated Esau, which the apostle Paul noted in his letter to the assembly
in
Rome

Romans 9:6 Not as though the
Word of hwhy hath taken none effect. For
they are not all Israel, which are of Israel: 7 Neither, because
they are the Seed of Abraham, are they all children: but, In Isaac
shall thy seed be called. 8 That is, They which are the children
of the flesh, these are not the Children of Elohim: but the Children of
the Promise are counted for the seed. 9 For this is the Word of
Promise, At this time will I come, and Sara shall have a son.
10 And not only this; but when Rebecca also had conceived by one,
even by our father Isaac; 11 For the
Children being not yet born, neither having done any good or evil, that
the Purpose of hwhy according to
election might stand, not of works, but of Him that calleth; 12 It was said
unto her, The elder shall serve the younger. 13 As it is
written, Jacob have I loved, but Esau have I hated.

Isaac's blindness prevented him from seeing the whole picture that it
was Jacob who was to get the blessing. It was hwhy's
Plan for Isaac to be blind. In my opinion, hwhy
allowed Isaac to be blind, because he had sentiment with Isaac's
firstborn
brother, Ishmael, that he was not the Covenant son. So Isaac wanted to
redeem it by wanting to make Esau, the physical firstborn, to get the
Covenant Blessing.

Mark Biltz of El Shaddai
Ministries noted that there are two religions that are blind
in part: The Jews and the Christian church. Mark says that the Jews are
blind in part for not seeing the Messiah as Yeshua, which Yeshua noted
in the Gospel of Luke

Luke19:44 And shall lay
thee even with the ground, and thy children within thee; and they [the
Temple] shall not leave in thee one stone upon another; because thou
knewest not the time of thy Visitation.
Yeshua punished the Jews for not seeing His time on earth by
prophesying the destruction of the Temple which occurred forty years
later.

During Yeshua's time, the Jews were not able to spiritually see, so He
preached in Parables. That is why He said this to His disciples, which
is noted in the Gospel of Matthew

Matthew 13:10 And the
disciples came, and said unto Him, Why speakest Thou unto them in
Parables? 11 He answered and said unto them, Because it is given
unto you to know the mysteries of the Kingdom of Heaven, but to them it
is not given. 12 For whosoever hath, to him shall be given, and he
shall have more abundance: but whosoever hath not, from him shall be
taken away even that he hath. 13 Therefore speak I to them in Parables:
because
they seeing see not; and hearing they hear not, neither do they
understand.

Yeshua
also noted His Judgment that is coming unto the world, which is noted
in the Gospel of John

John 9:39 And Yeshua
said, For judgment I am come into this world, that they which
see not might see; and that they which see might be made blind.
And that blindness is through the Jews' sins, which is also noted in
the Gospel of John

John 9:40 And some of the
Pharisees which were with Him heard these Words, and said unto Him, Are we blind
also? 41 Yeshua said unto them, If ye were
blind, ye should have no sin: but now ye say, We see; therefore your
sin remaineth.

Mark Biltz also noted that the Christians on the other hand, are
blind in part for not understanding that Yeshua did not nullify the
Torah, which He noted in the Gospel of Matthew

Matthew 5:17 Think not
that I am come to destroy the Torah, or the Prophets: I am not come to
destroy, but to fulfill.

Mark Biltz noted a good observation by saying that Yeshua provided us
as
believers in the Messiah a
different route to follow the Torah. The prophet Jeremiah noted in
his book

Jeremiah 31:31 Behold, the
days are coming, states hwhy, that I will cut ta-a New Covenant with ta-the House of Israel, and with
ta-the House of Judah: 32
Not according to the Covenant that I have cut with ta-their fathers in the day that
I took them among their hands to bring them out from the land of Egypt;
which ta-My Covenant they broke, and
I, I was a Husband unto them, states hwhy: 33 For this shall be the
Covenant that I will cut with ta-the House of Israel; After
those days, states hwhy, I will put ta-My Torah in their inwards,
and I will write upon their hearts; and I will be to them for Elohim,
and they, they shall be to Me for a People.

Yeshua
fulfilled The Torah, because He was "the Living Torah in the Flesh"
fulfilled. When we
accepted Yeshua in our hearts, we accepted the Torah through Him. He
writes the Torah in our hearts through the Ruakh HaKodesh (the Holy
Spirit), and we follow the Torah, as well as walk in His Torah, through
Yeshua our
Messiah, the Eternal Living Torah.

!!!hwhy
Kl
dbk

Verse thirty eight

38 And Esau said to
his
father, That one blessing, she has to you, my father? Bless me, also
me,
my father. And Esau lifted his voice, and wept.
Esau asked his father to bless him three different times in this week's
Torah portion
chapter:

34 ...Bless me, also me, my
father.36 Have you not reserved
for me a blessing?...38 ...That one blessing, she is to
you, my father? Bless me, also me,
my father.In
Esau's case, saying it the third time was a charm.

After the third time, Esau lifted his voice and wept. In
other words, Esau became "a childish cry baby" in order to make his
father
bless him.

Verses thirty nine and forty

39 And Isaac his
father answered, and said to him, Behold, the fatness of the earth
shall be your dwelling, and from the dew of the heavens from above;
40 and
by your sword you shall live, and ta-your brother you shall serve;
and shall be as when you have dominion, and you shall break off
his yoke from upon your neck.
The descendants of Esau are the modern day Muslim-Islamic peoples
today. They are living by the sword, and it is clear they became
dominant in these modern times and broke off their Jacobite yokes from
their necks, especially when Israel became an independent state
in 1948 who are of the Southern House of Judah. Now, the Esavites are
slowly gaining
domination over the descendants of the Ten Northern Tribes of Israel,
who are dwelling in western Europe, North America, South Africa, and
Australia, starting with the United States since 2001. They have become
more violent recently, especially with an attack that happened on
November 13, 2015 where Islamic Jihadists that killed over 110
French people in Paris at a cinema. Their attacks have escalated a lot
in these western nations since, recently in Europe, and in the United
States. Yair Davidiy of Brit
Am and Hebrew
Nations noted from his book "The Tribes" that France is where
the
descendants of Reuben dwell, and Britian and the United States is where
Ephraim and Manasseh dwell. The descendants of Esau are currently
attacking descendants of Jacob.

Verse forty-one

41 And Esau hated (opposed) ta-Jacob upon the blessing
which his father had blessed him: and Esau said in his heart, The days
of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.
Esau is still trying to kill Jacob ever since. I will reveal why Esau
cannot kill Jacob in the Torah portion.
You will not be disappointed.

Reinterating verses
forty and forty-one again:

40 and
by your sword you shall live, and ta-your brother you shall serve;
and shall be as when you have dominion, and you shall break off
his yoke from upon your neck. 41 And Esau hated (opposed) ta-Jacob upon the blessing
which his father had blessed him: and Esau said in his heart, The days
of mourning for my father are drawing near; and I will kill ta-Jacob, my brother.Looking at the word DOMINION

The Hebrew word for dominion
is "rood"- Resh, Vav, Dalet (dwr). Its from Strong's Concordance
number 7300, and its definition

A
primitive root; to tramp about, that is, ramble (free or disconsolate):
- have the dominion, be lord, mourn, rule.

This is where we get our modern English word "rude". In the
Hebrew Biblcial text, the Hebrew word in verse forty is "tah-reed" (dyrt).
One can also say, this is where we get our modern English word "raid".

Applying these two Torah portion verses to what happened on Friday,
November
13th, 2015, which occurred on this week's Torah portion. ISIS includes
the descendants of Esau, and according the Yair Davidiy of Brit Am and
Hebrew Nations, the
western European peoples, the United States,
Australia, South America are descendants of the Lost Ten Northern
Tribes of Isarel. The descendants of Esau (ISIS) has "broken off
Jacob's yoke" and is now wanting to kill Jacob who are mostly in
Europe. This incident was an example of Esau evil acts, and
ironically, according to Yair Davidiy, France is where the descendants
of Reuben reside. It is also ironic that Reuben is Jacob's
overall firstborn, and is it interesting that Esau was attacking
Jacob's firstborn, Reuben, at this time, in relevence of this
week's
Torah portion.

Also, the Paris attack was in part due to the influx of Muslim/Islam
refugees overtaking, or "dominating", the European nations, a good part
of the descendants of the Lost Ten Northern Tribes. The European people
need to maintain a fertility rate 2.2 people per household, but
according to sources, they are only averaging 1.6 per household. Europe
is not populating and keeping up with the rate of fertility to match or
overpopulate the Islamic birth rate, which is between four to eight
times more per household. According to this account, in many
words, it
is too late for Europe to catch up population wise with the
Muslim/Islamic population. If Europe kept up with the rate of
fertility, if not, go above it, they would have kept the descendants of
Esau out of their
borders, but they are not.

I'm afraid that we are now seeing the descendants of Esau
(ISIS/Muslim/Islam) breaking off Jacob's yoke as Issac blessed Esau to
do, and dominating the European populous, as well as
finding means to kill the descendants of Jacob who dwell in the western
Nations,
as exampled from the terrorist attack in Paris. One those terrorists
was a
Syrian refugee. These acts of the descendants of Esau are revealing
that
we are nearing the end times.

Verse forty two

42 And was told to
Rebekah ta-the words
of Esau, her son, the elder: and she sent and she called to Jacob, her
son, the younger, and she said to him, Behold, Esau, your brother,
is comforting towards you to kill you.
It was most likely Rebekah's servants that told her what Esau said, and
Esau still bears this goal to kill him to this very day.

Verses forty three through
forty five

43 And now, my son, listen in
my
voice; and arise, run away by yourself to Laban, my brother, to Haran;
44 and you will dwell with him ones of days, until when the fury of
your brother, she turns
away; 45 until the anger of
your brother turns away from you, and forgets tawhat you have done to
him: and I will send, and I will fetch you there: to why should I
be
deprived also the two of you of one day?
Based on Eddie Chumney of Hebraic
Heritage Ministries International, this statement by Rebekah
reveals this as the second Biblical exile account in the Tanakh. Jacob
is going
to be exiled from the land promised to Abraham and to Isaac. The first
time was when Adam and Khavah were exiled from the Garden of Eden,
because they ate from the fruit of the Tree of the Knowledge of Good
and Evil. This is also going to be the last time Jacob will ever see
his
mother again. Including the grief within herself which she caused
between her two
sons.

Looking at the word RUN AWAY

The Hebrew word for run away
is "bah-rakh"- Bet, Resh, Khet (xrb). It is from Strong's Concordance
number 1272, and its definition

This is where we get our modern English word "break", as in "break out".

Also, verse forty five is an end time prophetic future event for all
"twelve tribes" to return back to the land of Israel, and that can only
be done when Yeshua takes us there.

Verse forty six

46 And Rebekah, she said to
Isaac, I
am weary of my life from the face of the daughters of Heth: If Jacob
takes a
wife from the daughters of Heth like these from the daughters
of the land, for what is life to me?
Rebekah reminds Isaac that the daughters of Heth which Esau married
were a
grief and bitterness to them, which was mentioned earlier in this
week's Torah portion

Genesis 26:34And Esau was a son of forty
years, and took to wife ta-Judith,
daughter of Beeri,
the Hittite, and ta-Bashemath, daughter of
Elon, the Hittite: 35 And they were a grief of spirit to Isaac and
to
Rebekah.

It is possible that from this statement by Rebekah, Isaac woke up and
added two and
two together to "see" that hwhy
did not want Esau to be the one to get the
blessing.

In our walk in hwhy,
we as believers in the Messiah cannot "spiritually see" the issues
in our lives at times. While
we are going
through the events hwhy
planned without seeing them, He allows us afterwards to see the real
issues and the bigger picture, as in this week's Torah portion passage,
when hwhy
opened Isaac's spiritual eye, and caused Isaac to see the truth that hwhy
faovored Jacob, and not Esau.

Also, in this verse, in the Hebrew text, the word weary (or faint) is
"kats-tee"- Kuph, Tsade, Tav, Yod (ytuq),
but in the Hebrew text, the letter Kuph is small

Monte Judah of Lion and Lamb
Ministries, in his article "The Jots and Tittles of Moses", in
his July 2004 Yavoh
magazine, wrote this regarding the small Kuph:

"The
fatigue and distress of Rebekah is illustrated by the letter [Kuf].
This letter means the back of her head. Not only did Rebekah bow her
head but she also turned away from her son and daughters-in-law. By
making the letter small, it means there was disappointment and
discouragement".

CHAPTER 28

Genesis 28:1-9

Gen 28:1 And Isaac
called to Jacob, and blessed him, and commanded him, and said to
him, You
shall not take a wife from the daughters of Canaan. 2 Arise, go to
Padan
Aram, to the house of Bethuel, the father of your mother; and take for
yourself from there a wife from the daughters of Laban, the brother of
your mother. 3 And El
Shaddai will bless you, and will fructify you, and will multiply you,
and you will be
for an Assembly of Peoples; 4 and will give to you ta-the blessing of Abraham, to
you, and to your seed with you; to possess of yourself ta-the land of your sojourning
which Elohim gave to Abraham. 5 And Isaac sent away ta-Jacob: and he went to
Padan Aram to Laban, son of Bethuel, the Aramite, brother of
Rebekah, mother of Jacob, and Esau.

6 And Esau saw that Isaac had
blessed ta-Jacob, and sent him away to
Padan Aram to take for himself a wife from there; in his blessing him
and commanded upon him, to say, You shall not take a wife from the
daughters of Canaan; 7 And Jacob listened to his father and to his
mother, and went to Padan Aram; 8 And Esau seeing that the
daughters of Canaan had not pleased Isaac, his father; 9 and Esau went
to
Ishmael, and took ta-Mahalath, daughter of
Ishmael, son of Abraham, sister of Nebajoth, upon his wives, to
himself for a wife.

(Note: Not all verses will have
comments)

Verse one

1 And Isaac
called to Jacob, and blessed him,...Isaac
gave Jacob a second blessing. Did
Isaac finally woke up and realized that Jacob was the one to blessed
after all? It
does not say what the second blessing was. I would like to know
myself. I'll have to ask hwhy
went we meet Him what it was.

Verses one and two

1 ...and commanded him, and
said to
him, You
shall not take a wife from the daughters of Canaan. 2 Arise, go to
Padan
Aram, to the house of Bethuel, the father of your mother; and take for
yourself from there a wife from the daughters of Laban, the brother of
your mother.
Isaac reinforced the covenant that was made between Abraham and
Eliezer, his senior servant, which is noted in the Torah portion of
Khai-yey Sarah, in the book of Genesis.

Genesis 24:1 And
Abraham was
old, going in the days: and hwhy had blessed
ta-Abraham in
allness. 2 And
Abraham said to his servant, the elder of his house that
ruled over all
that he had, Put now, your hand under my testicles: 3 And
I
will make you swear in hwhy, the Elohim
of the Heavens,
and the Elohim of the Earth, that you will not take a wife to
my
son from the daughters of the Canaanites whom I dwell in his
midst:
4 But you will go to my land, and to my kindred, and you will
take a wife for
my son, for Isaac.
It was
most likely that Isaac finally realized what Esau did, in marrying the
two Hittite women, that it was against his father, Abraham's wishes.
So Isaac was honoring his father in commanding Jacob to find a wife at
his
mother's hometown.

Also, if one noticed, Isaac did not say the same thing that Rebekah
said. This is what Rebekah said in this week's previous chapter:

Genesis 27:43 And now, my son,
listen in
my
voice; and arise, run away for yourself to Laban, my
brother, to Haran;
Isaac did not say to Jacob to flee to "your mother's brother, Laban",
but to his father, Bethuel. Just an observation.

Verses three and
four

3 And El
Shaddai will bless you, and will fructify you, and will multiply you,
and you will be
for an Assembly of Peoples; 4 and will give to you ta-the blessing of Abraham, to
you, and to your seed with you; to possess of yourself ta-the land of your sojourning
which Elohim gave to Abraham.
Isaac reinforced his blessing to Jacob, but also, he blessed
Jacob what hwhy had blessed
him.
Isaac most likely realized that Jacob was to be the next generation of
the blessing,
and has accepted that Jacob was hwhy's lineage of
His "Covenant of Promise".

Verse five

5 And Isaac sent away ta-Jacob: and he went to
Padan Aram to Laban, son of Bethuel, the Aramite, brother of
Rebekah, mother of Jacob, and Esau.
Notice that Rebekah didn't send Jacob away, but it was "Isaac" that
sent
him away. In other words, Jacob got the support and blessing from his
father, but it showed that both of his parents were in agreement to
this command without knowing that the other said the similar command.
Or did they both know? When Rebekah noted to Isaac regarding the
daughters of Heth, did she also tell Isaac what she said to Jacob to go
to Padan Aram, to her brother, Laban? It is possible.

Verse six

6 And Esau saw that Isaac had
blessed ta-Jacob, and sent him away to
Padan Aram to take for himself a wife from there; in his blessing him
and commanded upon him, to say, You shall not take a wife from the
daughters of Canaan;
In this scene, Esau was at the entrance of the tent, witnessing this
event. Isaac, being blind, was facing Esau, and Jacob was facing Isaac.
Just an observation.

Verse seven

7 And Jacob listened to
his father and to his
mother, and went to Padan Aram;
This act of Jacob's obedience to his parents was the precursor to the
Fifth Word (Commandment), which is noted in the Torah portion of
Yithro, in
the book of Exodus

Exodus 20:12 Honor ta-your father
and ta-your mother:
by that, your days may
be lengthened
upon the ground which hwhy, your Elohim,
gives.Verses eight and nine

8 And Esau seeing that the
daughters of Canaan had not pleased Isaac, his father; 9 and Esau went
to
Ishmael, and took ta-Mahalath, daughter of
Ishmael, son of Abraham, sister of Nebajoth, upon his wives, to
himself for a wife.
This shows that Isaac, though he could not physically see, saw with his
spiritual single eye that Esau decision in marrying the daughter of
Heth was
evil. Isaac saw the truth, and Esau noted it. Esau, instead of
following what his father, Isaac, told Jacob to go to
Padan Aram, to find a wife there, but in trying to get back his
father's
favor, Esau went to his uncle, Ishmael, Abraham's son, who Sarah
told Abraham to rid. Esau then married one of Ishmael's daughters
instead. Esau went from bad to worse, and adding insult to injury as a
result of this move.
Ishmael, Esau's uncle, was also a type and shadow of "the world". Esau
went to "the world" to get a wife from Ishmael's daughter from "the
world". Esau should have known that
his uncle, Ishmael, was not the son of promise. Instead, Esau becomes
part of
Ishamel's family, and from there, becomes today one of the founders of
the modern day Islamic peoples who clash against the Jews in Israel,
and
the western peoples, most of them who are of the Lost Ten Northern
Tribes of
Israel.

I
want to note how old Jacob and Esau were in
this week's Torah portion, by starting at the age of Jacob was when he
met Pharaoh, which is
noted in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 47:9 And
Jacob said to Pharaoh, The days of the years of my
sojourning are thirty and a hundred years:
Noting this in the Torah portion of Vay-Yigash, in the book of Genesis

Genesis 47:6 For the two
years, the famine has been in the midst of the
land: and are still five years where shall be no plowing and
harvest.
This was part of the interpretation by Joseph to Pharaoh that there
would be seven years of plenty, then afterward seven years of want. By
the time Joseph's family went to Egypt, it was already in the second
year of the famine, meaning that nine years went by since the Pharaoh's
dream and Joseph's interpretation by hwhy.
This next account shows how old Joseph was when he interpreted
Pharaoh's dream and became Viceroy of Egypt, which is noted in the
Torah portion of Mikeyts, in the book of Genesis

Genesis 41:46 And Joseph
was
a son of thirty years in his standing towards the face of
Pharaoh, King of Egypt. And Joseph went out from of the face of
Pharaoh, and passed over in all the land of Egypt.
This means that Jacob was 121 years old when Joseph became Viceroy of
Egypt. The reason I noted Joseph, because if one subtracts Joseph age
of thirty years from Jacob's age of 121 years, this would put Jacob
around ninety-one
years old when Joseph was born. As Jacob noted to Laban when he was
returning to Canaan, he stayed at Laban's place for twenty years, which
is
noted in the Torah portion of Vay-Yeytsey, in the book of Genesis

Genesis 31:38 I was with
you these twenty years; Your ewes and your
she goats have not miscarried, and I have not eaten the rams of your
flock. 39 I did not bring to you the torn; I, I reconciled; stolen
by day and stolen by night, you required her from my hand. 40
And I was; in the day the dry heat consumed me, and the frost in the
night; and my sleep, she departed from
my eyes. 41 This was to me twenty years in your house; serving you
fourteen years on your two daughters, and six years on your flocks: and
you have changed ta-my wages ten weighings.
Joseph was born before the six years of Jacob's flock as his wages,
which is also noted in the Torah portion of Vay-Yeytsey, in the book of
Genesis

Genesis 30:22 And
Elohim remembered ta-Rachel, and Elohim listened
to her, and opened ta-her womb. 23 And she
conceived, and she birthed a son; and she said, Elohim has removed ta-my reproach: 24 And she
called ta-his name, Joseph; to
say, hwhy shall add to me another son.
25 And was, as when Rachel birthed ta-Joseph, and Jacob
said to
Laban, Send me away, and I may go to my place, and to my land.
26 Give ta-my wives and ta-my children whom on them I have served you,
and I will go: for you, you know ta-my service which I have
served you. 27 And Laban said to him, Now when I found
favor in your eyes: I have been divining, and hwhy has blessed me on your
account. 28 And he said, Appoint your wages upon me, and I will
give her.
29 And said to him, You, you know tathat I served you, and tathat your livestock has been
with
me. 30 For little that was to you was to my face and has
increased for a multitude; and hwhy has blessed you to my feet:
and now, when shall I do also I for my house? 31 And said, What
shall I give to you? And Jacob said, You shall
not give to me anything: If you will do for me this word; I will
return, I will tend, and I will keep your flock: 32 I will go over on
all of your flock today,
removing from there every spotted and variegated sheep, and every
brown sheep among the sheep, and variegated and spotted among the
goats: and these shall be my wages. 33 And shall eye her on me my
righteousness in the day to come when you come upon my wages to
your face of all that are not spotted and variegated among the goats,
and brown among the sheep, he is stolen with me.
34 And Laban said, Behold, that shall be according to your
word,
This puts Jacob's age in this recent account at around ninety years
old. Subtract the fourteen years that Jacob began to
stay and work for Laban, this account puts Jacob around seventy seven
six old. This is about the same age when Jacob and Esau
faced their father, Isaac, in getting his blessing.

This
is a chart revealing the ages of Jacob's ancestors when Jacob was
seventy six years old

YEAR OF MAN WHEN JACOB WAS 76 YEARS
OLD

NAME OF JACOB'S ANCESTOR

AGE OF ABRAM'S ANCESTORS WHEN JACOB
WAS 76 YEARS OLD

AGE OF DEATH OF JACOB'S ANCESTORS

2182 YEARS OF MANKIND

Shem

(618 years old) Shem died at 600
years old when Jacob was 58 years old

600 years old

2182 YEARS OF MANKIND

Salah

(493 years old) Salah died at
433 years old when Jacob was 16 years old

433 years old

2182 YEARS OF MANKIND

Eber

463 years old

464 years old

2182 YEARS OF MANKIND

Abraham

(236 years old) Abraham died at 175
years old when Jacob was 15 years old

175 years old

2182 YEARS OF MANKIND

Isaac

136 years old

180 years old

If the
calculation is correct, this would take the time line to about
1818 BC.

By the time Jacob was about to leave for Padan Aram, all of Isaac's
ancestors died, including Eber who died within the year that Jacob was
to begin his journey. Was hwhy trying to say
something in having Isaac's predecesors passed away? It is possible.By the time that Jacob and Esau
were seventy seven years old, according to Wikipedia, based on the time
line, the king who ruled in Egypt was Nimaatre Amenemhat III who ruled
from 1860-1815 BC of the
Twelfth Dynasty, in the Middle Kingdom. This is what Wikipedia says
regarding Nimaatre Amenemhat III:

"Amenemhat III, also spelled Amenemhet III, was a pharaoh of the
Twelfth Dynasty of Egypt. He ruled
from c.1860 BC to c.1814 BC, the highest known date being found in a
papyrus dated to Regnal Year 46, I
Akhet 22 of
his rule. His reign is regarded as the golden age of the Middle
Kingdom. He may have had a long coregency (of 20 years) with his
father, Senusret III.
These are statues of Nimaatre
Amenemhat III

One who was rough looking, El hears sickness, and El who hears is
the Exalted father revealed who will fructify

This is Yeshua who was rough looking, and hears those who are sick,
which is noted in the Gospel of Luke

Luke
7:19 And John calling unto him two of his disciples sent
them to Yeshua, saying, Art Thou He that should come? Or look we for
another? 20 When the men were come unto Him, they said, John
Baptist hath
sent us unto Thee, saying, Art Thou He that should come? Or look we for
another? 21 And in that same hour He cured many of their infirmities
and
plagues, and of evil spirits; and unto many that were blind he gave
sight. 22 Then Yeshua answering said unto them, Go your way, and
tell
John what things ye have seen and heard; how that the blind see, the
lame walk, the lepers are cleansed, the deaf hear, the dead are raised,
to the poor the Gospel is preached. 23 And blessed is he,
whosoever shall not be offended in Me.
Yeshua also is the Exalted Father Revealed when He was resurrected from
the dead, which are based in the book of the prophet Isaiah, and in the
Gospel of

Isaiah 9:6 For a Child was
birthed to us, a Son was given to us: and the
government, she shall be upon His Shoulders: and His name shall be
called Wonderful, Counsellor, the Mighty El, the Everlasting
Father,
the Prince of Peace.Matthew 28:5 And the
angel answered and said unto the women, Fear not ye: for I know that ye
seek Jesus, which was crucified. 6 He is not here: for he is risen, as
he said. Come, see the place where the Lord lay. 7 And go quickly, and
tell his disciples that he is risen from the dead; and, behold, he
goeth before you into Galilee; there shall ye see him: lo, I have told
you.

!!!hwhy
Kl
dbk

I'll end by saying that this week's Torah portion was "my matamim (my
savory meat)" for my "tummy".